this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Câ—â—echismâ—l instructâ—oâ— described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfâ—â—dians touching the point of the â—fficacy of the Spirit by the ministiy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
That the Law and Gospel are the two onely parts of Christian doctrine proved by 4. reasons THE parts of the doctrine of the Church are two the Law and the Gospel in both which the summe of the whole Scriptures is contained The Law is tearmed the Decalogue and the Gospel is the doctrine touching Christ our Mediatour and the free remission of sinnes through faith This division of Church doctrine is clearly demonstrated to be sufficient by these evident arguments 1. All doctrine comprised in sacred writ concerneth either the nature of God or his will or his workes or sinne which is the proper worke of men and divels But of all these we are taught either in the Law or in the Gospel or in both Wherefore the Law and the Gospel are the chiefe generall heads which comprehend all the doctrine of the Scripture 2. Christ himselfe maketh this division of that doctrine which he commandeth to be preached in his name saying So it is written and so it behooved Christ to suffer and to rise from the dead the third day and that in his name should be preached repentance and remission of sins Now the whole summe of all this is delivered in the Law and the Gospel 3. The writings of the Prophets and Apostles doe containe in them the old and new Testament or covenants between God and man Therefore it must needs be that in them is declared what God promiseth and what hee doth unto us to wit his favour remission of sinnes his holy Spirit righteousnesse and life everlasting as also what he requireth of us that is to say Faith and Obedience And these are the things which are taught in the Law and Gospel 4. Christ is the foundation and ground of the whole Scripture and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits For the Law is our Schoolmaster unto Christ Gal. 3.24 constraining us to flee unto him and shewing us what that justice is which Christ hath recovered and restored unto us The Gospel of purpose amply treateth of the person of Christ his office and benefits Therefore all Scripture and heavenly doctrine is comprehended in the Law and the Gospel 3. Differences of the Law Gospel The maine differences of these two parts of Christian doctrine consist in three things In the matter it selfe In the subject or matter and kind of doctrine which they diliver because the Law is a doctrine prescribing unto men what is to be done and prohibiting whatsoever ought to be left undone whereas the Gospel is a preaching of free remission of sinnes by and through Christ In the manner of revealing In the manner of their revealing because the Law is knowne by nature the Gospel is revealed from above In their promises In their promises because the Law promiseth life with condition of perfect obedience the Gospel promiseth the same life on condition of our stedfast faith in Christ and the inchoation or beginning of new obedience unto God But hereof more shall be spoken hereafter in his due place 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects and from Philosophy also and why these differences are to be retained THE differences betweene the doctrine of Gods Church and other Religions 4 Differences betweene Church-doctrine and other Religions are foure In their Authors GOD is the author of the doctrine of the Church from whom it was delivered by the ministry of the Prophets and Apostles other Sects are sprung from men and have been invented by men through the suggestion of Sathan In their testimonies of confirmation The doctrine of the Church alone hath divine testimonies firme and infallible such as quiet consciences and convince all other Sects of errour In teaching and not teaching aright the whole Law In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept as for other Sects and Religions they maime and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD either framing unto themselves another God besides that GOD who by his word and workes hath revealed himselfe unto his Church or seeking to know God but not by and in his Son or worshipping GOD otherwise than hee hath commanded in his word They are also altogether ignorant of the inward and spirituall obedience of the second Table That little good and truth which they have is a part of the commandements of the second Table concerning externall discipline and civill duties towards men In preaching not preaching aright the whole Gospel The Gospel of Christ is wholly taught and rightly understood in the Church onely other Sects are either cleane ignorant of it and despise it as the Ethnickes Philosophers Jewes and Turkes or they doe patch some little part of it out of the doctrine of the Apostles unto their owne errours of which part yet they neither know not perceive the use as the Arrians Papists Anabaptists and all other Heretickes of whom some maintaine errours concerning the person others concerning the office of our Mediatour These maine discords doe prove that the doctrine of the Church alone is zealously to be followed and kept and the Religion and doctrine of other Sects repugnant to the truth warily to be prevented and avoided according as it is said in Scripture BEWARE of false Prophets and FLY Idols The case holdeth not alike in Philosophy For true Philosophy howsoever it vary much from the doctrine of the Church yet it impugneth it not it is no lye as are the false doctrines of other Sects but it is absolute truth and as it were a certaine bright-shining ray of Gods divine wisdome fixed in mans understanding at the creation For it is a doctrine treating of God and his creatures The nature of Philosophy with the lawfull and fruitfull use thereof and other things good and profitable unto mankind compiled by wise and grave men through the light of Nature and grounded on principles in their own nature plaine and evident Whence it followeth that it is a thing not only lawfull but profitable also for Christans to imploy their labour and travell in the studies of Philosophy whereas contrariwise we may not busie our wits in the doctrine of other Sects but detest them all as untruths and lies coined by the Divel Notwithstanding between Philosophy the doctrine of the Church there is great difference especially consisting in these points 3 Differences between Philosophy and Church-doctrine In their grinciples They disagree in their principles For Philosophy in her principles is meerly naturall founded and built on things naturally knowne unto every man but the doctrine of the Church although it contain many things depending on nature yet the chiefest part thereof I meane the Gospel so far surpasseth the reach and capacity of nature
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin to delight in the law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and the grace of the holy Ghost is shed more plentifully on men in the New Testament than in the Old yet notwithstanding there was one and the same manner and way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted in the old for Christ If then God will write the law which was first written in tables of stone in the hearts of men in his new covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. Testament is greater and more plentifull for that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
not only is still unknowne to the wiseest and most sharp-witted of men Angels in part ignorant of the Gospel till they were informed by the word of Christ unlesse they be taught by the voice of the Church and efficacy of the Spirit but also in a great part was unknown to the Angels themselves before it was disclosed by the Son from the secret bosome of his eternall Father Which to unfold and praise if men and Angels should bend all the strength of wit and eloquence 1 Pet 1.12 yet were they never able to speak of it according to the due compasse and worth of the thing Whiles therefore I think with my self how much I might sinke under this charge I had rather it were committed to another who at least might somewhat better and more successively undergoe the same But when I well weigh the nature of mine office I perceive I ought with all cheerefulnesse both to help forward your salvation and obey God that calls me to so honourable an imployment especially he promising mee assistance with which whosoever are assisted may despaire in nothing for God will be effectuall by weak and abject meanes according to that of the Psalmist Out of the mouthes of babes and sucklings hast thou ordained strength Psal 8.2 The word there used signifieth a child which beginneth to understand and speak There are that are commonly called children not onely in regard of age but also in regard of ability of understanding Two sorts of children or performance of any action Infants though such in age are sufficient witnesses of the divine goodnesse and providence being cleare evidences of Gods presence in the wonderfull propagation conservation and education of humane off-spring Humane off-spring an argument a gainst Atheists denying God abundantly confuting Divels and all Atheists that deny either God to be God or to be such a God as hee hath said himselfe 〈…〉 Our Saviour interpreteth that saying of the Psalmist of confession Acts 17.27 28 29. Mat. 21.16 In which kind it agreeth unto us all who do meditate or speak any thing concerning God For we are all infants in understanding and utterance In some kind wee are all infants touching all matters divine In this life we attain but some small beginnings of those things as the Emperour Gratian in his confession to Ambrose piously and truely writes We speak saith hee of God not what we ought but what we are able yea the Prophets and the Apostles themselves confesse the same thing 1 Cor. 13.9 For we know in part and we prophesie in part but when that which is perfect is come then that which is in part shall be done away And in v. 12. Now we see through a glasse darkely but then face to face But notwithstanding the beginnings wee learne are small and also the voice of the ministery be proportioned to our capacity therein God himself speaking with us as with babes and permitteth us like babes to speak to him yet so would the Lord have the doctrine touching himselfe to be known No hope of life to come but by knowing the things revealed concerning God as that he gives us no hope of another life by any other means Yea those beginnings whatsoever they are doe with so great a distance surpasse all humane wisedome that there is no comparison between it and them for these rudimennts which to reason are hidden wisdome are both necessary and sufficient to everlasting salvation Let us therefore not onely acknowledge our infancy but desire also to be of the number of sucking babes For as the babe growes not to ripenesse of man-hood unlesse he be fed with the mothers milk or convenient food so we likewise that we may not fail of our hoped perfection 1 Pet. 1.1 2. ought not to refuse the milk of the Word whereby we are nourished and suckled to eternall life This is that spirituall infancy well pleasing to the Lord as Christ witnesseth rebuking the Pharisees disdain of the childrens cry in the Temple Hosanna to the Son of David These are those infants in whose voice the Lord will be effectuall By whose mouthes as the Psalmist addeth hee perfecteth strength Psal 8.2 Mollerus upon the 8. Psal v. 2. A description of the kingdom of Christ or as they translate who weigh the originall foundeth a kingdome Hee speaketh of the strength or kingdome which is seen in this life called the kingdome of Christ which is the Son of God instituting and preserving of a ministery thereby gathering a Church quickning beleevers by the sound of the Gospel and sanctifying them by the holy Spirit to eternall life defending the Church in this life against the kingdome of the Divell and after this life raising them up holy to eternall life that in them may reign the Godhead evidently and not covertly by the ministery The foundation of Christs kingdome is Christ and how many waies That which is the foundation of this kingdome St. Paul declares 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ Christ is the foundation first in his proper person Because all the members of his kingdom namely the Saints being conjoyned and inserted into him doth he carry about him keeping and holding them together as the foundation doth the other parts of the building as the vine doth its branches Then again by his doctrine For as good laws are the sinews of a politicall-kingdom so this kingdom is gathered kept and governed by the doctrine concerning Christ And as without a foundation the building cannot consist Phil. 3.8 so unlesse we hold to Christ and what he is and what he hath done for us whatsoever else may seem to be piety or comfort it 's fading it 's 〈…〉 nothing This foundation is laid in the mouths of infants when they beleeving this same doctrine upon their hearing of it do by the incitement of the holy Spirit learne and imbrace the same and thereby are ingraffed and grow into one with Christ In this businesse of maine importance God useth our infancy to illustrate his glory The greatnes of the work Why God useth weake means for the conversion of them and weaknes of the instrument plainly proving that so great a matter is not effected or dependent by and on our but Gods effectuall power Also to the end it might blunt the insolencie of his adversaries when as their lofty power is subdued under our weaknes and our seeming folly evinceth that nothing is more foolish than their wisdom As it is said In silence and hope shall be your strength For the Son of God destroyeth the works of the Divel snatching from him them that beleeve remitting their sin and taking it away and beginning in them eternall life defending the Church accusing and laying open the malice of the enemies repressing and punishing them both in this present life and at the full deliverance of the Church from all
which they never learned He can make the earth fruitfull and bring forth fruit without the help of husbandmen He can sustain the nature of man without food as Moses and Christ forty dayes Therefore it s not a necessary labour that is undertaken or any cause of the thing we hope and expect whiles Schollars ply their bookes and studies Teachers goe to their schooles Husbandmen to their ploughes entring their shares harrowes and engines into the ground and each man spends his life time to maintaine life You see upon what rockes of blinde madnesse the Divell doth split unhappy men which having neither learned the grounds of Piety or the more excellent Arts nor list to take the paines of learning them are forward notwithstanding to seeme what they least of all be and dare exalt themselves against the knowledge of God and bring the eternall wisdome under their censure And they have as little wit as modesty when as for their opinion they alledge the example of them that were converted by miracle as Paul or those indued with extraordinary gifts as the Apostles at the Pentecost or the multitude of them that heard the Gospel and did not beleeve or the Scriptures which speake of the office of the holy Ghost We know and acknowledge that by the blessing of God God can without the labour of teaching or learning convert those that he will And this to be the end of miracles The end of miracles that it may appeare that the order whereby God is effectuall in nature is made and freely preserved by him We so certainly know that conversion is the gift of God alone as that by how much it is a greater and more wonderfull worke to restore lost man to salvation than to make him not having any being by so much the more were it impudency and madnes Conversion greater than Creation to attribute this conversion more than that creation to the efficacy of mans voice But withall we know this too for a certain that it pleaseth God by the foolishnes of preaching to save them that beleeve Why it pleaseth God so to do there is no necessity he should give us an account yet he lets us understand some reasons of that his counsell but he propounds not the same reasons to the godly and godlesse To the godlesse he gives this reason Reasons why God converts by mans ministry 1. In regard of godlesse 2. In regard of godly Because by this meanes hee would before the whole Church and their consciences also being witnesse more manifest his justice in condemning the malice of those that oppugne the word revealed But other kinde of reasons take place in our consideration namely such as make for our instruction and consolation viz. Whereas the voice of the ministry and all our thoughts of God are darksome through which we now see God and his will the Lord admonisheth us of the greatnesse of our fall whereby it cometh to passe that wee no longer now injoy the very sight of God but he speaketh to us at a distance and as by an Interpreter and so exciting us that we aspire to that celestiall Schoole in which we shall immediately see God who shall be all in all Besides the Lord would not have the searching meditation and profession of the doctrine concerning him and his will even in this life to lye secret onely in the mindes of men but would have it audibly to sound and to be set forth in the assemblies And therefore tyed us with all possible necessity unto this doctrine promising thereby to recover us againe to salvation And so when God would make men to be co-workers with him in the most excellent divine work giving us to his only begotten Sonne for that purpose how could he have more manifested his great esteem of our miserable nature We averre therefore that the reading hearing knowing of this doctrine is a necessary meanes of our conversion Necessary not in regard of God but in regard of us not as if God could not any other way convert as a Carpenter cannot build an house without his tooles but because God will not convert any other wav It is true it is true indeed that true faith is nones but Gods gift and worke alone but such a gift and worke as the holy Spirit workes in us by hearing of the Word 1. Cor. 3.6 Paul planteth Apollo watereth but God giveth the increase To the same effect also Paul calleth the Gospel by him preached the power of God to salvation Rom 1.16 Ephes 4.11 the Apostle saith He hath given some Apostles some Prophets some Evangelists some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministry and the edification of the body of Christ Can a more glorious speech be uttered touching the office of teaching Let us not therefore take upon us to be wiser than God neither let us so much regard the pride contumacy and mischiefe of those that contemne the voice of the Gospel as thereby the lesse to love and respect the fruit and efficacy of the divine ordination in the meanes of mercy Nor let the sluggishnesse and obstinacy of some Schoolemen prove impediments of all good proceedings and goodnes who perswade others that instruction study and doctrines to get or increase vertue are unnecessary things but rather with obedient thankfull mindes let us injoy that sweetest consolation whereby we are assured that neither our endeavours are unpleasing to God nor undertaken in vaine according to that Eccles 11.1 Cast thy bread upon the waters for after many daies thou shalt finde it And 1 Cor. 15.58 Your labour is not in vaine in the Lord. Matthew 18.20 Where two or three are gathered together in my Name I am in the midst of them Unlesse these promises were known to be certain amidst so great outrages of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankinde of which its too truly spoken The most are naught the best teacher or the greatest lover of the common good should be in the unhappiest condition hardly sitting fast in his own place For mine owne part I feele my selfe to be so affected that mee thinkes my sorrow permits me not to stand in this Pulpit but shuts up my speech within my bowels and jawes but that I know for certain that in this our assembly there are whose hearts entertaine the tâ—e and saving doctrine are inflamed with the holy Spirit in a due manner knowing calling upon God being lively temples of him shall hereafter praise him in the celestial Quire We speak not this to that end as if we did expect equal knowledge understanding or the same gifts of the holy Spirit in all men For the Apostle commands us Rom. 12.3 To think soberly of our selves according as God hath dealt to every man the measure of faith But all them that will be saved must of necessity hold the same foundation that is that
to other men if indeed we neglect it we both make our Religion to be suspected shall undergo greater punishment for our negligence ignorance Neither would the Lord have the care keeping of the doctrine of Religion committed to us Scholars chiefly only for our own cause but others For the Learned themselves understanding the termes and method of the doctrine of Religion it is expected they should instruct and interpret unto others Seeing therefore Religion is to be taught in the Schooles as unto children to the end that it may be rightly taught Catechisme is necessary Neither indeed can this age learne unlesse brevity be used Nor can the parts of a discipline be dextrously and with due proportion of agreement between them be handled either by teachers or learners unlesse they first conceive in their mindes some short summ of the same For both these respects is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we read such oft repetitions in the holy Scriptures of brief summes of things As Repent and beleeve the Gospel He that shall beleeve and be baptized shall be saved War you a good warfare keeping faith and a good conscience And seeing that it is said Colos 3.16 Let the word of Christ dwell in you plenteously in all wisedome Explications must be added aggreeable to the speeches of the Prophets and the Apostles Neither is a Catechisme any thing else but a briefe explication of such speeches But because the little book called Melanchthons Examen is of that nature which I propound to you and the Authour hath comprised with great fidelity dexterity the heads of Christian Religion under an apt and perspicuous stile of words as also it is of no small consequence that a like form of Catechisme should be extant in sundry Churches stir up your selves to learn and conceive that these wretched papers of ours are swadling-bands wherein Christ will be found swadled up You see many are the things which doe commend these Swathels unto you and seriously exhort you to the imbracing of them by which I humbly beseech you to delight in them as the commandement of God your own salvation the duty we owe to posterity the example of the more reformed Church your condition of life your present age your desires and hope imminent dangers and the rewards and punishments to be expected from God But however our admonitions may be necessary yet of none effect we well know without the suggestions of the holy Spirit Therefore turning our selves unto God let us give thanks to him that his will was we should be born in this light of the Gospel and pray that wee may be taught and governed of him CERTAIN PREAMBLES on that Catechisme of Christian Religion which is delivered and taught in the Churches and Schooles throughout the Dominions of the County Palatine THe Preambles or preparatory Prefaces to this Catechisme are partly Generall concerning the whole Doctrine of the Church and partly Speciall concerning Catechisme alone The Generall Prefaces touching the Doctrine of the Church are seven 1 What and what manner of doctrine the doctrine of the Church is 2 What are the parts thereof and what the differences of each part 3 Wherein it differeth from the doctrine of other Sects and from Philosophie also and why these differences are to be retained 4 Whence it may appeare that it alone came from God 5 By what testimonies the certainty thereof is confirmed 6 For what cause no other doctrine besides is to be received in the Church 7 How manifold is the course of teaching and learning this doctrine 1 What and what manner of doctrine the doctrine of the Church is THE doctrine of the Church is the entire and uncorrupt doctrine of the Law and Gospel touching the true God The definition of the doctrine of the Church and his will workes and worship which doctrine is revealed by God himselfe comprised in the writings of the Prophets and Apostles and confirmed by sundry miracles and divine testimonies by which the Holy-Ghost worketh powerfully in the hearts of Gods chosen and collecteth unto himselfe out of mankinde an everlasting Church in which he may be glorified both in this life and in the life to come This doctrine is the chiefe and speciall note of the true Church which God will have eminent in the world and severed from the rest of mankinde according unto these sayings of Scripture Fly Idols Come out from amongst them and separate your selves If there come any unto you and bring not THIS DOCTRINE 1 John 5.21 2 Cor. 6.17 2 John 10. Esay 52.11 Rev. 18.4 bid him not God speed Be yee holy touch no uncleane thing yee that beare the vessels of the Lord. Goe out of her my people that yee receive not of her plagues Now God will have this separation made 1. His glory For his owne glory For as hee will not have himselfe coupled with Idols and Divels So hee will have his truth severed from falshood and lyes 2. Reasons why God will have his Church distinguished from other Sects and his houshold separated from the enemies of the Church that is from the children of Sathan It were contumelious so to thinke of God as that he will have such children as persecute him 2 Cor 6.15 It were blasphemy to make God the author of impious doctrine and patron of the blasphemous For What concord hath Christ with Belial 2. The salvation of his Elect. The consolation and salvation of his Elect. For it is necessary that the Church be visibly beheld in this world that the Elect dispersed throughout all mankind may know to what society they are to joine themselves and being gathered unto the Church may lay hold on this sound comfort That they are of that company which is acceptable and pleasing unto God and hath the promises of everlasting life For God will that all which are to be saved be gathered unto the Church in this life because without the Church there is no salvation 3. Notes whereby the Church is distinguished from other Sects How the Church is knowne and what are her badges and markes whereby shee is distinguished from other Sects is at large discoursed of in the tract of the Church The notes are three 1. Purity of doctrine 2. The right use of the Sacraments 3. Obedience towards God in every point of doctrine whether of faith or of manners Object Yea but oftentimes great vices abound in the Church also Answ I confesse indeed many times great vices over-grow the whole body of the Church but they are not patronised or maintained as falleth out in other Sects nay the true Church is the first her selfe that reprehendeth and condemneth them before any other In the Church faults are committed but with present reproofe and speedy reformation As long as this remaineth so long remaineth the Church 2 What are the parts of the doctrine of the Church and what the differences of each part
a fallacy of the Accident A declaration of the like example that himselfe was onely left alive of the true worshippers of God If therefore either Austine or whosoever else being not as yet converted unto Religion not as yet having experience of the certainty of it in his heart was moved rather by humane than divine testimonies to embrace it it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies or that by no other we are assured of it because that some are moved especially by humane voyces to reverence it cometh not thereof to passe for that the Scripture is not maintained by any other authority but it chanceth through the fault and weaknesse of them who sticking upon humane records doe not feele as yet or understand divine An Image and example of these degrees of faith is the story of the Samaritane woman For many of the Samaritans are said to have beleeved in Christ 1 The Samaritans because of the speech of the woman who testified that hee had told her whatsoever she had done But after that they had Christ with them for two daies many more beleeved because of his owne speech and they said unto the woman Now wee beleeve not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the world All men come not by the same occasions nor have not the same beginnings unto faith 2 The Emulation of the Jewes Rom. 11. Paul saith that salvation was come unto the Gentiles and that hee did magnifie his ministry that the Jewes might be provoked to follow the Gentiles In the first of Peter 3 The honesty of wives Chap. 3. wives are willed to be subject unto their husbands that even they which obey not the word may without the word be won by the conversation of the wives while they behold their pure conversation which is with feare Even then as the Samritans were moved first by the speech of the woman to beleeve in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeve though the woman held her peace so also may it be that they which are not as yet converted or but weaklings may be moved especially by the Churches testimony as which runneth more into their eies to give credence unto the Scripture who yet neverthelesse after they are once illuminated with a more plentifull light of faith do finde by experience that they are confirmed by a farre superiour and more certaine testimonie that the Scripture is the word of God and do know by the force and evidence of it that they must keep their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you 〈…〉 let him be accursed By these things therefore it may be understood that the voice and consent of the catholike Church may and ought The conclusion of the first part amongst other testimonies to serve for our confirmation and yet the authority of the holy Scripture not to hang upon it but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God because that God himselfe doth witnesse it and also such is the force and quality of that heavenly doctrine that although all men should gainsay it yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God than by it self But left any man may thinke that by any arguments which even reason by a naturall light judgeth to be sound The second part Arguments shewing the certainty of the Scripture without the singular grace of the spirit this may be wrought in the mindes of the wicked as either to obey the truth or to leave off to reproach it first hee must remember that the arguments or testimonies are of two sorts which shew the certainty of Christian Religion and maintaine the authority of the Scripture For there is but one onely testimony which is appropriated unto them alone who are regenerated by the spirit of Christ and unto them alone is it knowne the force of which testimony is so great that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also inclineth and moveth our hearts to the embracing and following of it Other testimonies whatsoever may be brought they are understood indeed both of the godly and the wicked and doe compell their consciences to confesse that this Religion rather then others is pleasing unto God and that it came from him but unlesse that one other come also which is known of the godly alone these testimonies will never bring to passe that men shall imbrace the truth although it be knowne unto them The arguments therefore which shew the truth and certainty of the Scripture or Church-doctrine are these The purity of doctrine The purity and perfectnesse of the Law therein contained For impossible it is that that Religion should be true and derived from God which maketh Idols or approveth open out-rages flat against the expresse Law of God and sound judgement of reason Now all religions that only excepted which is delivered in Scripture and received of the Church are manifestly convicted of this crime For as before hath been sufficiently declared they either abrogate and cancell the first Table of Gods Law touching the true God and his worship or they shamefully defile and disgrace it with their feigned untruths and of the second Table they reserve onely a part touching outward decent demeanour and civill duties Only the Church according to the prescript of Scripture retaineth both Tables of the Law whole and sound Wherefore the doctrine of the Church alone is true and divine The Gospel shewing our deliverance The gospel which sheweth us the onely way to escape and find deliverance from out the power of sin and death For questionlesse that doctrine and religion is true and divine which directeth us unto the meanes of avoiding sin and death without violating Gods justice and which yeeldeth effectuall and lively consolation to mens consciences concerning life everlasting But it is the doctrine of the Church alone set downe in the Gospel which openeth and proclaimeth unto us this freedome from misery and sealeth unto mens consciences these solid comforts Therefore that doctrine alone is true and divine Antiquity The antiquity of this doctrine which is found to be most ancient For the doctrine of the Church alone delivered in Scripture deriveth her originall from God and is able to prove her continuall descent from the beginning of the world The conference of the histories of the whole world with divine history sheweth that all other religions rose long
time after it and are Novices in respect thereof Whereas then undoubtedly the ancientest Religion is most true for men received the first Religion that ever was immediately from God it followeth that the doctrine of the Church alone is true and divine Miracles The miracles whereby God from the beginning of the world confirmed the truth of this doctrine such as the Divell is not able to imitate in deed nay not to resemble in shew I meane The raising of the dead the standing still or going backe of the Sun Luke 7. Josh 10.13 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18. the dividing of the sea and rivers the making of the barren fruitfull and such like which miracles whereas they are the workes of God alone wrought for the confirmation of the doctrine of the Prophets and Apostles and God cannot give testimony unto a lye do powerfully evince that this doctrine is most true and proceedeth from God For albeit mention is made also of some miracles of the Heathen 1 Object Others also have miracles Ans It is not true and it is said of Antichrist and false prophets that they shall worke signes and great wonders so that the very elect themselves if it were possible should be seduced yet these neither in number not in greatnesse are equall unto the miracles of the Church and by the end for which they are done it may easily be discerned that they are not wrought by any divine power Wherefore there is a double difference especially by which true miracles are severed from false For first Those miracles which are vaunted of by the enemies of the Church are such as without changing course and order of nature They differ 1 In the substance may be done by the sleights and jugglings of men or Divels and seem therefore to others to be miracles because they perceive not the causes of them and the means wherby they are wrought Furthermore they have this as their chiefe end that they confirme Idols superstitions 2 In the ends manifest errours and mischiefes But the miracles with which God hath set forth his Church are workes either besides or contrary unto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest God hath wrought many miracles for the confirming of his truth whose very shew the divel is never able to imitate or resemble as the aforesaid miracles raising of the dead to stay or call backe the course of the Sunne to make fruitlesse and barren women fruit full But specially the miracles of God are distinguished by their ends from the divellish and feigned For they confirme nothing but that which is agreeing with those things which aforetime were revealed by God and that in respect of the glory of the true God of godlinesse and holinesse and the salvation of men And therefore it is said of the miracles of Antichrist 2 Thesâ—â— That his coming shall be by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish c. Now 2 Object They are doubtfull if any be so bold as to call in question whether or no the miracles which are reported in the Scriptures were done so indeed he is out of all question of very great impudency Ans The Antecedent is false For hee may after the same manner give the lye to all both sacred and profane histories But let us first understand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publike face of the Church and mankind In vaine should the Prophets and Apostles have endevoured to get credit unto their doctrine by miracles which men had never seen Furthermore the doctrine which they brought was strange unto the judgement of reason and contrary to the affections of men and therefore their miracles except they had been most manifest would never have found credit Also it cleerly appeareth both in the miracles themselves and in the doctrine which is confirmed by them that they who writ them sought not their own glory or other commodities of this life but only the glory of God and mens salvation To these arguments agreeth not only the testimony of the Church but the confession also of the very enemies of Christ who surely if by any meanes they could would have denied and suppressed even those things that were true and knowne much lesse would they have confirmed by their testimony ought that had been forged or obscure Oracles The Oracles and Prophecies of things to come verified by their events of which sort many are found in the books of either Testament whose heavenly fountaine and head-spring is evidently demonstrated in that it is the property of God alone to utter true Oracles Consent in the parts of doctrine The consent of each part of the doctrine of the Church For that doctrine which is contrary unto it selfe is neither true nor of God sith that truth consorteth with truth and God contradicteth not himselfe But the doctrine of the Prophets and Apostles alone except all other Religions manifoldly jarre discord and mutinize within themselves even in their very foundation and chiefe points Wherefore the doctrine of the Church alone is true and divine Enemies confession Luke 4.41 The confession of very enemies Because the Divell himselfe is enforced to cry out Thou art the Christ the Sonne of God and other enemies are constrained to confesse that this our doctrine is true for whatsoever goodnesse and truth they have in their Religions the selfe-same hath our Religion and that more cleerly and soundly disciphered and they may easily be convicted to have stollen it from our Religion and intermingled it with their owne forgeries as indeed it is the custome of the Divell through Apish imitation of God to mingle some truth with his manifold falshoods that thereby he may the more cunningly and easily deceive men Whence it ariseth that these things which other Sects have agreeable with our doctrine cannot therefore be refelled because they have borrowed them of us but those things which are contrary to our doctrine are at the first on set overthrown because they are the inventions of men Sathan and wicked mens hatred thereof The hatred of Satan and his instruments exercised against this doctrine For certainly that doctrine is true and divine which all the wicked yea and Satan himselfe with joynt conspiracy despite and endevour to abolish For Truth hatcheth hatred and John 8.44 The Divell is a lyar from the beginning and abode not in the truth But Satan and the world oppugne not nor hate more eagerly any doctrine then the doctrine of the Church because forsooth it accuseth them more sharply and handleth them more rigorously it oftner calleth their cavils into tryall sifreth and discovereth their
with wisedome of words lest the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it be unto the reprobates who contemne the truth or stubbornly reject it as the Apostle saith If our Gospel be hid it is hid to them that aâ—e lost in whom the god of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospel of Christ should not shine unto them All the day long have I stretched forth my hands to a disobedient and gain-saying people The words of his mouth are iniquity and deceit hee hath left off to understand and to doe good I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise men and men of understanding and hast opened them unto babes Now if they reply againe 2 Instance Divine matters are obscure unto all men 1 Cor. 2.14 Answ Not of themselves but through our naturall blindnesse which in the regenerate is cleared by Gods spirit Luke 8.10 2 Cor. 3.15 that divine matters are hard and obscure to all men as it is said The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned they should have called to mind 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture but of the blindnesse of mans minde 2. That the obscurity sith in very deed it is not in the Scripture but seemeth to be the fault of our nature doth not alwaies remain in those who are regenerate but is removed from them by the illumination of the holy Spirit according to those sayings It is given unto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand Vntill this day when Moses is read the vaile is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the vaile shall be taken away From this very place may wee easily refute that which they object That wee our selves 3 Instance The Scripture a long time not knowne Answer in that we say the Scripture hath not been understood for these many ages in the Popish Church doe confesse the obscurity of it For the ignorance which hath bin from the beginning of the world and shall be to the end in the adversaries of the truth is not to be imputed to the obscurity of the Scriptures but their owne perversenesse who have not a desire to know and imbrace the truth as Paul saith Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. therefore God shall send them strong delusions that they shall beleeve lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Many places obscure Answer yet wee confesse that some places of Scripture are more dark and difficult than others But 1. They are such that although they were not understood yet the ground may both stand and be understood 2. The interpretation of these places dependeth not on the authority of men but the exposition of them is to be sought by conference of other places of Scripture more clear 3. If we cannot finde it yet lest we should affirme any uncertaine thing concerning divine matters our conscience not satisfying us in it we must suspend our judgment untill God shall open unto us some certaine meaning and in the mean season we are to hold those with thankfull mindes in which God hath left no place of doubting for us But when we answer thus unto our adversaries they rise againe upon us out of those things which we grant them For because we confesse that some places of Scripture are harder to be understood then others 5 Instance because of the dulnesse and slownesse of mans minde in learning divine matters Of the necessity of interpretation Acts 8.13 neither those things which are most cleare are understood of the people as the Eunuch of Queen Candaces doth complain and that the Ministry it selfe was therefore ordained of God in the Church for that it seemed good unto the holy Ghost to add for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selves in writing and teaching doe expound the Scripture and do exhort all men to the reading and hearing the exposition thereof out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessary and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controversie to be received Answ 1. It is necessary as a helpe and instrument not as if it were impossible to know the truth without it But wee confesse 1. That the interpretation of Scripture is necessary in the Church not for that without this to come to the knowledge of heavenly doctrine is simply impossible whereas both God is able when it pleaseth him to instruct his even without the Scripture it self much more then without the exposition of his Ministers and the godly learn many things out of Scripture without interpreters and of the contrary side except the eies of our minds be opened by the grace of his holy Spirit heavenly doctrine seemeth alwaies alike obscure unto us whether it be expounded by the word of the Scripture or of the Church but for that it pleased God to appoint this ordinary way of instructing us and himself hath commanded the maintainance and use of his Ministry in the Church that it should be an instrument which the holy Ghost might most freely use for our salvation 2. Although interpretation of Scripture be necessary Answ 2. Though interpreting be necessary yet so that it must not be a depraving of Scripture yet this is so farre from granting any license to the Ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone comprehended in the Scripture then this very function of expounding the Scripture For to interpret another mans words is not to faigne at our pleasure a meaning either divers from them or repugnant unto them but to render the same meaning and sentence either in moe words or in more plaine words or at least in such as may be more fit for their capacity whom we teach and withall when there is need to shew that this is the minde of the author which we affirme to be Now such an interpretation of Scripture is made by this meanes 3 Points to be observed in interpreting Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. That he was made of God a Minister not of the Letter but of the Spirit he said before That the Epistle of Christ was ministred by him and written not with inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
Sciences so in the study of Divinity wee hardly and slowly conceive the grounds thereof nay all our knowledge is confuse and imperfect unlesse every part of the whole doctrine be delivered by the Professors and Readers and conceived by the Auditors and Hearers in some method and order Orderly delivery thereof in publick That the Students of Divinity may hereafter plainly and orderly deliver unto their auditory a briefe summe of this whole doctrine necessary it is that they themselves first carry in their understanding a complete frame as it were and perfect body thereof Invention and judgement of the interpretation of Scripture It is farther necessary to the finding out and judging of the true and naturall interpretation of Scripture which whereas it ought to square with faith that is to say to impeach no point of this heavenly doctrine of necessity the Interpreter must have an absolute knowledge of the main grounds and foundation thereof Examination of controversies in the Church It is needfull for the increase of judgement in Ecclesiasticall controversies which are divers difficult and dangerous lest perhaps otherwise we be carried head-long from truth into errour 3 Reading and meditation The third course of the study of Divinity is the reading and diligent meditation of the Scripture or holy Writ And this is the highest degree of the study of Divinity for which Catechisme and Common places are learned to wit that we may come furnished to the reading understanding and propounding of the holy Scripture For Catechisme and Common places as they are taken out of the Scripture and are directed by the Scripture as by their rule so againe they conduct and lead us as it were by the hand unto the Scripture Catechisme pertaineth unto the first part of the study of Divinity whereof it followeth that we presently discourse The Speciall Preambles touching CATECHISME THE Speciall Prefaces touching CATECHISME are these five which follow 1 What Catechising or Catechisme is 2 Whether it hath bin alwaies practised and of the originall thereof in the Church 3 What are the chiefe points thereof 4 The reasons why it is necessary 5 What is the scope and end thereof 1 What Catechisme is THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The significations of the word Catechisme both these words signifie in their common and largest sense to resound to instruct by word of mouth and to rehearse another mans sayings But properly to teach the rudiments and elements of any doctrine whatsoever and more properly in Church phrase to deliver the first principles of Christian Religion in which sense we read it used Luke 1.4 Acts 18.25 Gal. 6.6 c. So then this word Catechisme signifieth in a generall and common sense the first briefe and A B C Lecture in whatsoever doctrine delivered by word of mouth But as the Church useth it it signifieth an institution of the ruder sort in the elements of Christian doctrine Wherefore Catechisme is a briefe and plaine exposition and a rehearsall of Christian doctrine The definition of Catechisme framed for the capacity of the ruder sort select and gathered out of the writings of the Prophets and Apostles and drawne into certaine questions and answers Or Catechisme is a briefe summe of the doctrine of the Prophets and Apostles delivered by mouth unto the simple and ignorant and exacted or required againe at their hands What the Catechumeni in the Primitive Church were and how many sorts of them 1 Ancient Converts Catechumeni in the Primitive Church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in the principles and beginnings of Christian Religion Of the Catechumeni there were two sorts Some of good yeares and ripe age who of Jewes and Gentiles became Christians but were not yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper Such a Catechumene was Augustine when of a Manichee hee became a Christian Austen and hee whiles hee was yet but a Catechumene wrote many bookes before hee was baptised of Ambrose Ambrose Such a Catechumene was Ambrose when hee was chosen Bishop of Millaine the urgent necessity of the state of that Church so requiring for suppressing the pestilent heresie wherewith the Arrians had infected it Otherwise Paul forbiddeth a Novice or Catechumene to be chosen Bishop For the Neophiti or Novices were those Catechumeni who as yet were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 or very lately were baptised so called from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Enlish New-plants that is to say New-beginners and Punies of the Church Other Catechumeni there were little impes borne in the Church 2 Young children of Christian parents the children of Christians These eft soones after their birth as being members of the Church were baptised and after they were growne a little elder they were instructed in the Catechisme which when they had learned they were confirmed by laying on of hands and so dismissed out of the companie of the Catechumeni so that it was lawfull for them thence forward to draw neer with the elder sort unto the Lords Supper Of the Catechumeni you may see more in Eusebius tenth book of Ecclesiasticall history Euseb hist Ecclesiast lib. 10. cap. 4. Catechists and fourth chapter not far from the end They also were called Catechists who taught the Catechisme and were the instructers of the Catechumeni 2. Of the Originall of Catechisme and of the perpetuall use thereof in the Church AS of the whole ministery of the mysteries of Christianity so must we conceive of the originall of Catechisme The practice of catechising exereised in the time of both the Old and New Testament Gen. 17.7 that it was ordained of God and hath been of perpetuall continuance in the Church For whereas God since the beginning hath been the God not onely of the aged but of younglings also according to the forme of his Covenant made with Abraham I will be thy God and the God of thy seed he hath instituted and appointed that both of them after the exten◠and reach of their capacity be severally instructed in the doctrine of salvation First the elder by the publike voice of the Ministery then the younger by catechising at home and in schooles Concerning the instruction of the elder sort the case is cleere and out of doubt Touching the catechising of children in the Jewish Church In the time of the Old Testament there are expresse commands every where extant in holy Scripture In the 12. and 13. of Exodus God commandeth that children and the whole family should be taught the originall and use of the Passover In the fourth of Deuteronomie God chargeth Parents that they rehearse
unto their little children the whole history of the Law then published And againe in the sixth he willeth that the doctrine touching one God and the perfect love of God be often inculcated in the eares of children And farther in the eleventh he biddeth that the whole Law and Decalogue should be expounded unto them Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets whetheâ— touching God or the Law or the promise of the Gospel or the use of the Sacraments and Sacrifices of those times which were types of the Messias to come and of his benefits these and whatsoever other points of doctrine children were taught either at home by their Parents or in publike schooles and congregations by the Prophets 2 Kin. 4.38 and 6.1 For I doubt not but that to this use the houses of the Prophets of Eliseus and others were erected To this purpose God himselfe in briefe delivered the whole doctrine of the Law thus Thou shalt love the Lord thy God with all thine heart c. and thy neighbour as thy selfe To this purpose likewise delivered God summarily the whole doctrine of the Gospel thus The seed of the woman shall break the head of the Serpent And In thy seed shall all the nations be blessed They had also Sacrifices Praiers and other things which God would that Abraham and his posterity should teach their children and their whole family and therefore this doctrine was framed fit for the capacity of children and the ruder sort In the New Testament wee reade how Christ commanded little children to be brought unto him In the time of the New Testament Mat. 10.14 on whom he laid his hands and blessed them Suffer the little children to come unto mee saith Christ and forbid them not for of such is the Kingdome of God And that catechising of children was in use in the Apostles time witnesse the example of Timothy 1 Tim. 3.15 of whom Paul writeth that he had learned the Scriptures of a childe A farther and more direct proofe hereof we have in the Epistle to the Hebrewes Heb. 6.1 2. which Epistle layeth downe certaine heads of the Apostles Catechisme of repentance from dead workes of faith towards God of the doctrine of Baptism and of Sacraments and the laying on of hands of the resurrection from the dead and of eternall judgement all which he entituleth Milke for children These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme and of little children at the time of Confirmation by laying on of hands Therefore the Apostle termeth them The doctrine of Baptisme and laying on of hands Semblably the Fathers also wrote briefe summes of doctrine certaine remnants of which we see as yet in Popery Eâ—seb hist Eccles â—ib 6. cap. 3. Eusebius writeth of Origen that he restored in Alexandria the custome of catechising which in time of persecution was decayed Socrates also reporteth of catechising thus Our forme of catechising saith he is after the manner we received of the Bishops our predecessors going before us according as we were taught when we laid the foundation of faith and were baptised according as we have learned out of the Scripture Pope Gregories Catechisme Pope Gregory erected and set up Idols and Images in Churches that they might be the bookes of Lay-men and children After these times the doctrine of the Church through the negligence of other Bishops and subtlety of the Bishop of Rome was by little and little corrupted catechising decayed and at length was transformed into that ridiculous ceremonie which at this day is by them called Confirmation Thus far of the originall and perpetuall practice of catechising in the Church 3. What are the parts and chiefe points of Catechisme THe especiall parts of the rudiments of Christian Doctrine as it is said in the place afore-named unto the Hebrewes were Repentance and Faith in Christ that is to say The Law and the Gospel Catechisme therefore may primarily and in the largest sense it beareth be divided as the whole doctrine of the Church is into the Law and the Gospel For Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth but in the forme and manner of handling it as solid strong meat prepared for men of yeares which representeth the doctrine of the Church and milke and weak meats chewed for children which shadow and resemble Catechisme vary not in the subject I meane the essence and nature of meat but in these qualities of being strong and weake meats These two parts the vulgar and common sort call by the name of the Decalogue or the Apostles Creed because the Decalogue comprehendeth the summe of the Law the Creed in briefe the substance of the Gospel They term it also the doctrine of faith and works Or the doctrine of things to be beleeved and done Some of the learned divide it into the doctrine concerning God his will and his workes Againe they distinguish Gods workes into workes of Creation Preservation and Redemption But these three members of this division are all handled either in the Law or the Gospel or in both and therefore this division is easily reduced to the former Others make five parts The Decalogue The Apostles Creed Baptisme the Supper of the Lord and Prayer of which parts some were immediately delivered by God himselfe as The Decalogue Others mediately and that either by his Sonne manifested in the flesh as The Lords Prayer Baptisme and the Supper of the Lord or by the Ministery of the Apostles as The Apostles Creed But these parts are also couched within the two before rehearsed For The Decalogue is the summe of the Law The Creed the briefe of the Gospel The Sacraments are as appurtenances of the Gospel and therefore have reference unto the Gospel as farre forth as they are the Seales of grace promised in the Gospel but as they are testimonies of our obedience towards God so they carry the nature of Sacrifices and appertaine to the Law Prayer is a part of the worship of God and therefore referred to the Law The parts of this Catechisme This Catechisme consisteth of three parts which are 1. Mans misery 2. Mans delivery from this misery 3. Mans thankefulnesse for this delivery Which division in effect swerveth not from the rest because the other parts are coupled in these The Decalogue pertaineth to the first part inasmuch as it is the glasse wherein we view and have sight of our sin and misery and to the third part inasmuch as it is the exact rule of true thankefulnesse to God and of Christian conversation The Creed because it describeth the manner of our delivery is contained under the second part Thither also belong the Sacraments which are as the appurtenances and seales of the doctrine of faith Lastly Prayer as the principall part of our spirituall
worshipping of God and thankfulnesse towards him is placed under the third part 4. The reasons why Catechising is necessary in the Church THe diligent exercise of Catechising is necessary in the Church Deut. 4.9 11.19 1. Because of the commandement of God Ye shall teach them your children 2. Because of the glory of God which requireth that God be not onely knowne aright and magnified by those of riper yeares but of children also Thirdly For our owne comfort and salvation for without the true knowledge of God and his Son Christ Jesus that is to say without Faith and Repentance no man of sufficient yeares and able to receive instruction can be saved or have any stable or sure confidence that he pleaseth God John 17.3 Heb. 11.6 For This is life eternall that they know thee to be the onely very God And Without Faith it is impossible to please God Now no man beleeveth on him whom he knoweth not or of whom he never heard How shall they beleeve on him of whom they never heard Rom. 10.17 Faith is by hearing and hearing by the Word of God As many then as will be saved must needs hold the foundation which is the doctrine touching Christ Wherefore all must be instructed and such a summe of doctrine must be delivered in the Church of which the ruder and younger sort also may be capable Fourthly For the maintaining of a Church and Common weale in this life For to the establishing of Church and Common-weale there is need of Religion and the worship of God Christian discipline studies and exercises of godlinesse honesty justice and truth amongst men All which in vaine we seek for amidst the barbarous Nations where there is no practice of piety or vertue at all Now therefore it behoveth that we be instructed herein from our child-hood because the heart of man is evill and perverse from his youth Gen. 1.21 Nay such is the corruption of nature that unlesse there be sudden redresse we then too late take physick when our evill and griefe through long delay hath gathered strength and is become past cure Wherefore except we be instructed aright in the will of God out of his Word in our child-hood and exercised unto godlinesse hardly or never doe wee suffer our selves to be withdrawne from those errours which are in-bred in us and which we drunk in like water in our child-hood scarcely can we endure to be revoked and weaned from those vices in which we have been trained up Wherefore we must betimes meet with and bridle mans depraved nature lest Church and Common-weale go to wracke Fifthly Because the rule of examining opinions and discussing the truth of them must be generally knowne unto all lest they erre and be seduced according to the commandement Beware of false prophets Prove all things Try the spirits whether they be of God Now the rule of this tryall is no other then those chiefe grounds of Catechisme The Decalogue and the Apostles Creed Sixthly Because they who have throughly learned Catechisme better understand Sermons in that they are able easily to reduce whatsoever they heare out of Gods Word to their severall heads of Catechisme which they have learned whereas otherwise Sermons for the most part are heard with little fruit and benefit Seventhly Because Catechisme best fitteth the unskilfull and weak judgement of learners For a copious and vagrant forme of instruction is hard for youth and beginners and very unprofitable therefore the doctrine delivered unto them must be briefe and plaine packstaffe such as is Catechisme Eighthly Because it is necessary that the rude and younger sort be severed from Schismatickes and from the profane Heathen which distinction is no way made but by the knowledge of Catechisme Ninthly Catechisme doctrine is most needfull for Scholars because they ought to be more expert in Christian doctrine then others both in regard of their calling that one day they may instruct others as also in respect of their many occasions which daily occurre of learning this doctrine which after the example of Timothy they may not neglect To these may be added many impulsive causes especially with the people to win them drawne either from the end of our Creation or from the cause of Gods prolonging and preserving our lives untill the time of youth c. Also from the dignity andexcellency of the object of Catechisme doctrine which is the highest and perfectest good even God himselfe and from the effect of Catechisme which is the knowledge of this great good and a community therewith a thing more precious then all the treasures of the world This is that costly Jewell digged and hidden in the field of the Church Mat. 13.44 whereof Christ speaketh and for whose sake in ancient times Christians with their little children suffered martyrdome with cheerfulnesse Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiasticall History Euseb hist Eccles lib. 6. cap. 3. Theod. hist lib. 4. cap. 16. and third chapter Let us read to this purpose Theodoret his fourth booke of History and sixteenth chapter But contrariwise what is it that we will gladly suffer for Christs glory if we be ignorant of this doctrine and how shall we not be ignorant if we learn it not in our child-hood Wherefore the ignorance of Catechisme is not the last and least cause why many now-adaies are carried hither and thither with every winde of doctrine and why many fall from Christ unto Antichrist 5 What is the end of Catechisme and Christian doctrine THE scope of Catechisme-doctrine is our comfort and salvation Salvation consisteth in the fruition and participation of the highest Good The comfort thereof is a certaine hope and expectation of this Good in the life to come together with a fruition in part begun in this life The chiefest Good is that which if we have we are blessed if we want we become most unhappy and miserable Further what and what manner this onely comfort is it is resolved in the first question of this Catechisme whereunto these Prefaces now ended we will proceed A CATECHISME OF CHRISTIAN RELIGION On the first Sabbath Quest 1. What is thy only comfort in life and death Answ That both in soule and body whether I live or dye a Rom. 14.8 I am not mine owne b 1 Cor. 6.19 but belong wholly unto my most faithfull Lord and Saviour Jesus Christ c 1 Cor. 3.23 Tit. 2.14 who by his precious bloud most fully satisfying for all my sins d 1 Pet. 1.18 1 John 1.7 2.2 hath delivered me from all the power of the Divell e Heb. 2.14 1 John 3.8 and to preserve mee f John 6.39 John 10.28 2 Thes 3.3 1 Pet. 1.5 that without the will of my heavenly Father not so much as an haire may fall from my head g Mat. 10.30 Luk. 21.18 yea all things must serve for my safety h Rom.
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
worship and Mosaicall policie or government to be observed in that region and nation untill the coming of the Messias and lastly for the Messias to be born out of that people But the new Testament hath no such speciall promises of corporall benefits but only generall as that God will preserve his Church unto the end and give it some abiding and resting place In the circumstance of the promise of grace In the circumstance of the promise of grace for in the old Covenant the beleevers were reconciled unto God and saved for the Messias sake which should be exhibited and for his sacrifice to come in the new Covenant we are saved for the Messias being come and exhibited and for his sacrifice already offered In the signes of the promise of grace In the rights or signes added to the promise of grace In the old Covenant the Sacraments were divers and painfull as the Circumcision the Passeover the Sacrifices and Oblations But the Sacraments in the new are few and plain even Baptism and the Supper of the Lord. In cleernesse and evidence In cleernesse and evidence The old had types and shadows of good things to come all things were figurative as their Priests and Sacrifices and therefore the more obscure and dark In the new is an accomplishment of these types and so all things are more cleer as well in the Sacraments as the doctrine thereof In gifts In gifts In the old the effusion and powring out of the gifts of the holy Ghost was more narrow and sparing in the new it is more large and plentifull Jer. 31.31 1 Cor. 3.9 Joel 2.28 I will make a new covenant If the ministration of condemnation was glorious much more doth the ministration of righteousnesse exceed in glory I will powre out my spirit upon all flesh c. In continuance Jer. 32.40 In continuance The old was but for a time during untill the coming of the Messias the new is for ever I will make an everlasting Covenant with them In their manner of binding In their bond or manner of binding The old Covenant bound them to the obedience of the whole Mosaicall law morall ceremoniall and civil the new bindeth us only to the morall or spirituall law and to the use of the Sacraments In extent In extent In the old Covenant the Church was inclosed and limited within the Jewish nation whereunto it became all others that would be saved to repair In the new the Church is spread over all nations and there is an entrance into it open to all beleevers of whatsoever nation estate or language Why the old Covenant is taken for the Law and the new for the Gospel Here is to be observed that the old Testament or Covenant is in Scripture oftentimes taken by a figure of speech called Synecdoche which we use when we take the whole for a part or a part for the whole for the law in respect of that part which is especially handled there for in the old Testament the law was more urged and there were many parts thereof the Gospel was then more obscure Contrariwise the new Testament or Covenant is for the most part taken for the Gospel because in the new Testament a great part of Moses law is abrogated and the manifestation and knowledge of the Gospel is to us more cleer and ample Quest 19. Whence knowest thou this Ans Out of the Gospel which God first made known in Paradise a Gen. 3.15 and afterwards did spread it abroad by the Patriarks b Gen. 22.18 12.3 49.10 and Prophets c Isa 5.3 42.1 2 3 4. 43.25 45.5 6 22 23. Jer. 23.56 31.32 33 33.39 40 41. Mic. 7.18 19 20. Acts 10.34 3.22 23 24. Rom. 1.2 Heb. 1.1 shadowed it by sacrifices and other ceremonies of the law d Heb. 10.7 Col. 2.17 John 5.46 and lastly accomplished it by his only begotten Son e Rom. 10.4 Gal. 4.4 3.24 Col. 2.17 The Explication The order correspondence of this question in the second part of the Catechism which the third question in the first part thereof THis nineteenth Question of the Catechisme which is concerning the Gospel is like to the third For as there it is demanded Whence knowest thou thy misery and answer is made Out of the Law So here the Question is Whence knowest thou thy delivery the answer hereof is Out of the Gospel Seeing then it hath been already spoken of the Mediatour we are necessarily also to speak of the doctrine in which the Mediatour is declared described and offered unto us that doctrine is the Gospel Afterwards we are also to speak of the mean whereby wee are made partakers of the Mediatour and his benefits that mean is faith First therefore the common place concerning the Gospel cometh to be handled which is fitly annexed to the former doctrine concerning the Mediatour and Covenant between God and men 1. Because Christ the Mediatour is the subject or matter of the Gospel which teacheth who and what manner of Mediatour this is 2. Because he is the author and publisher of the same for it is part of the Mediatours office to publish the Gospel as it is said The only begotten John 1.8 which is in the bosome of the Father he hath declared him 3. Because the Gospel is a part of the Covenant and the new Covenant is often taken for the Gospel The principall Questions are 1. What the Gospel is 2. Whether it be any new doctrine 3. How it differeth from the Law 4. What are the proper effects of the Gospel 5. Whence the truth and certainty of the Gospel may appear 1. What the Gospel is Three significations of the word Gospel THe Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which wee use Gospel signifieth 1. A joyfull message or news 2. The sacrifice which is offered to God for this joyfull news 3. The reward which is given to him who bringeth glad tidings Here it is taken for the doctrine or joyfull newes of Christ exhibited in th flesh Luke 2.10 as Behold I bring you glad tidings of great joy because to you this day Christ is born There is a difference also to be observed between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise of the Mediatour to be exhibited hereafter How the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in Scripture the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tidings of the Messias already exhibited Neverthelesse this difference of these words is not perpetuall and it consisteth rather in the letter and words themselves then in the thing signified by the words for both of them declare the same benefits of the Messias but the difference is only in the circumstance of time and in the manner of his manifestation and exhibiting as
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of God the Father The same order and the same wisdome is seen in the first part of the Creed It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
is with in or under the bread they adde unto the words of Christ and depart from true simplicity For if that which Christ said is simply to be retained and that not to be admitted which he said not then may we not say The bread is both bread and the body of Christ but simply this only The bread is the body of Christ For he said not My body is with or in or under the bread or The bread is both bread and my body together neither addeth he as these adde of their own really substantially corporally but he uttereth these bare words of the bread This is my body Neither have the Transubstantiaries their opinion drawn from the words of Christ simply understood namely that of the bread is made the body of Christ or the bread is changed into the body of Christ for this is their own forgery and invention For Christ said not that the bread was now made or was a making or should be made but simply said The bread is my body where no change could come between so that the words of Christ be simply understood Therefore falsly do they perswade the people that they simply rest on the propriety of Gods word when as manifoldly and most farre they swerve and depart from it The true interpretation of Christ words We Protestants retain the words of Christ without adding or altering to wit that the bread is the body of Christ and indeed the true and visible body which was given for us But because these words literally taken would admit a sense repugnant to the truth of Christian faith for if bread were properly Christs body it would follow that bread was crucified for us therefore we affirm that in Christs words a convenient meaning must be inquired after that is Christs words must be understood sacramentally namely that the bread is called Christs body because it is a signe of Christs body the cup or wine in the cup is called Christs bloud because it is a sign of Christs bloud the cup is also called the new Testament because it is a signe of the new Testament even as baptism is termed a washing away of sins and a laver of new birth because it is a signe of both these which are wrought properly by the bloud and spirit of Christ The true sense therefore and naturall interpretation of Christs words is This is my body which is given for you that is This bread broken by me and given to you is a signe of my body delivered to death for you and an authentick seal of your conjunction with me so that he which shall beleeve and eat this bread he truly and really after a sort eateth my body Here therefore to the signe is attributed the name of the thing signified both for the conjunction which the thing signified hath in the right use of the Supper with the signe and also for the proportion which the signe hath with the thing signified In this exposition we are not led and over-ruled by Philosophy and humane reason as our adversaries traduce us and bear the world in hand we are but we observe those rules by which in the joint consent of all sound wise men wee are to censure the interpretation of any Scripture whatsoever namely by the analogie and rule of faith by the nature of the thing or subject by the testimonies of Scripture which teach the same thing Three rules wâ—ereby we may judge of the interpretation of Scripture For by help of these three rules the naturall sense of Scripture is wont to be examined as often as necessity driveth us from the letter to the sense and meaning 1. That no interpretation be received dissonant from the rule of faith or repugnant to any article thereof or any commandement of the Decalogue or any expresse testimony of Scripture for the spirit of truth is not contrary to it self 2. That the sense derived out of words signifying any thing have a congruity with the nature of the thing signified by the words as in this present subject of the Supper whereon wee insist when any question or doubt is moved therein we are to enquire seeing it is a Sacrament how the Scripture else-where speaketh of Sacraments and of the Supper it selfe 3. That other like places be weighed and considered by which it is either manifest and granted or may be demonstrated by some circumstance that they contain the same doctrine concerning the same thing which is contained in the place in controversie For if we be fully resolved of the meaning of any cleerer and uncontroversed place we shall also be resolved of the sense of the place in controversie if the same thing be delivered in both So then it is out of doubt that that meaning of the words of the Supper which is agreeable with these rules is true and those untrue which disagree from them But this our construing and interpretation which indeed is not ours but the doctrine of Christ himself his Apostles and all orthodox or right-beleeving antiquity doth every way sute with these rules wherefore undoubtedly it is most true and best beseeming the truth of the Gospel Now let us come to the arguments by which wee prove our interpretation to be true they are of four sorts 1. Some are taken out of the text it self and circumstances of the institution of the Lords Supper 2. Some are taken from the nature of the thing or subject that is by understanding the speech as the thing it self doth bear and suffer namely according to the nature of all Sacraments 3. Some are drawn from an analogie of the articles of our faith or from a conference of places or parts of Christian doctrine 4. Some are taken from other like places of Scripture where the same thing is delivered in such words as are manifest and whereof there is no controversie 1. The first sort of arguments taken out of the text and circumstances of the institution of the Lords Supper He sate down 1. CHrists humane nature at the first celebrating of the Supper by a corporall kind of placing sate in his proper place at the table and now is in heaven wherefore then it was not neither is it now corporally in the bread or in the place of the bread He took bread 2. Christ at the first Supper took not into his hands nor brake his body but bread wherefore bread is not properly and really the very body of Christ This is my body 3. Christs body was born of a virgin But bread is made of meal therefore it is not really Christs body 4. Christ said of the visible bread being broken This is my body and of the visible cup being distributed unto his disciples This cup is the new Testament in my bloud Therefore the Papists retain not the letter when they say My body is contained under the forms of bread and wine nor the Ubiquitaries when they thus speak My body is in with under this
they presse this reply may we overthrow their own interpretation because Sathan also slayeth no man that his soule might be saved Obj. 8. If he would have had him excommunicated he would have expressed his intent more plainly Ans We are not to respect only the plainnesse of any speech but the purpose force and vigour thereof Here greater perspicuity needs not because the Corinthians understood what he meant else had he unjust reproved them Object 9. Whom Paul had willed to be noted by a letter 2 Thess 3.15 him he willeth the Thessalonians to account of as of a brother and therefore will not have him to be excommunicated This consequence or sequele is proved thus Contraries cannot stand together But to excommunicate one and account him for a brother are contraries Therefore if he be to be accounted for a brother he is not to be excommunicated That these are contraries is also thus proved To excommunicate is Not to account one for a brother But Not to account one for a brother and To account one for a brother are contraries Therefore also to excommunicate one and account him for a brother are contraries and so cannot stand together except Not to account and To account for a brother should be all one Ans There is an ambiguity and diverse understanding of these words To account for a brother seeing there are degrees of brother-hood Wherefore the contrariety is not here of force for all men are brethren both Christians and Turks But Christians neverthelesse though they account Turks for their brethren and neighbours and desire their salvation yet do they not account them for Christian brethren If then they are to account Turks for their brethren then much more must they account them and seek their salvation who were before-time brethren that is Christians 2. It is a fallacy of taking that simply and wholly to be true which is true but in part Account him for a brother that is in love desire and hope of saving him but not in reckoning him amongst the sons of God and members of the Church until he repent 3. He saith not * * Habete Account him for a brother but * * Monete Admonish him as a brother that is as him who sometimes was a brother and who if he repent must again be reputed a brother For they are not altogether deprived of all hope of salvation who are excommunicated but that they may return again by repentance and be included under the same hope Now Paul useth this phrase because he would that love and hope of amendment should be the rule of reproofe For a brother admonisheth a brother friendly and to a good end Object 10. What Paul did that are not we to follow 1 Tim. 1.20 Paul did excommunicate Hymenaeus and Alexander without the Churches consent Therefore wee must excommunicate no man Ans The Major proposition is false if it be generally understood Repl. The Major is thus proved What Paul did by his Apostolick authority that are not we to follow But he did this by his Apostolick authority Now the Minor is proved by Pauls words I have delivered saith he Hymenaeus and Alexander unto Sathan But our Ministers and Pastours of Churches cannot do this Therefore it must needs be that Paul did it of speciall authority Ans This whole reason I grant We must not follow his example if he did it alone But hereof it followeth not Therefore we may not excommunicate for so more is in the conclusion then in the premisses And again the Minor may be denied because in the text alledged it is reported only that Paul did it not in what sort and what manner he did it whether alone or with others THE THIRD PART Of Mans Thankfulnesse AFter the Treatise of mans Misery and of his Delivery thence by Christ the doctrine of Thankfulnesse hath his necessary place 1. Because it concerneth Gods glory seeing the principall end of our Redemption is our thankfulnesse that is our acknowledging and magnifying of Christs benefits 2. For our comfort which consisteth in our delivery and deliverance pertaineth not but to those who desire to approve themselves thankfull 3. That hence we may yeeld unto God his due and lawfull worship for God condemneth all mans will-worship We must therefore declare out of Gods word the nature of true thankfulnesse which is the due worship of God 4. That we may know that all our good works are thankfulnesse and not merits Now What thankfulnesse is in generall in generall Thankfulnesse is a vertue acknowledging and professing the person of whom wee have been interessed and the greatnesse of the benefits wee have received with a desire of returning and performing again to our benefactors all honest and possible duties It comprehendeth in it truth and justice Truth because it acknowledgeth and testifieth the benefits that are received Justice because it endeavoureth to render condigne thanks for good deserts What Christian thankfulnesse is So then Christian gratitude which is here handled is an acknowledgement and profession of our free redemption from sin and death by Christ and an earnest desire to decline and avoid sin and all displeasure of God and to order our life after his will to crave expect and receive all good things by true faith from him alone A connexion of the Common places of this third part by resolving gratitude into his parts and to render all possible thanks for benefits received at his hands Two parts there are also of this gratefulnesse Truth and Justice Truth acknowledgeth and testifieth the benefit of free redemption and yeeldeth thanks unto God for it Justice offereth up unto God such recompence as hee requireth which is nought else but a true worship of him obedience and good works Unto truth belongeth the doctrine of prayer and the doctrine of good works is referred to justice Now the fountain of all these is Mans conversion unto God for the works of the regenerate only are good and acceptable to God and Gods law is the rule of good works Wherefore in this third part of Catechisme Mans conversion to God and The law of God is largely handled So that these four Common places principally appertain to this part Of Mans Thankulfulnesse The Common place of Mans conversion of Good works of Gods law and of Prayer The order and coherence of these Common places may be gathered also on this wise Out of the diverse and manifold doctrine of the two former parts we have learned Another connexion by compounding gratitude of all his parts that we are not through any merit of ours but of Gods meer grace by and for Christ redeemed from sin and death and even from all evill both of crime and pain whereof it followeth that we should be thankfull for this exceeding benefit bestowed by Christ upon us But we cannot shew and approve our selves thankfull to God except we be truly converted for whatsoever is done by them
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
temporal rewards and punishments only but eternall also and spirituall and they are the ends for which humane lawes are made Divine lawes are some eternall and unchangeable some changeable yet so that they can be changed of none but of God himself who made them Three parts of Gods Law The parts of the Law of God are in number three the Morall Ceremoniall and Civill or Judiciall Law 1. The Morall Law The Morall Law is a doctrine agreeing with the eternall and immortall wisedome and justice which is in God discerning things honest and dishonest knowne by nature and ingendered in reasonable creatures at the creation and afterwards often repeated againe and declared by the voice of God by the Ministery of Moses the Prophets and Apostles teaching that there is a God and what he is and what we ought to doe and what not to doe binding all the reasonable creatures to perfect obedience both internall and externall promising the favour of God and everlasting life to those which perform perfect obedience and denouncing the wrath of God and everlasting paines and punishments unto them who are not perfectly correspondent thereunto except there be granted remission of sins and reconciliation for the Son of God the Mediatours sake An explication of some clauses in the definition Agreeing with the eternall and immortall wisedome That this Law is eternall is hereof apparent and manifest because it remaineth from the beginning unto the end of the world one and the same and we therefore were created and are redeemed by Christ and are regenerated by the holy Ghost to observe and keep this law in this life and in the life to come to wit that with all our heart we love God and our neighbour I write no new commandement unto you but an old commandement which yee have had from the beginning 1 John 2.7 Afterwards often repeated againe God repeated the law of nature which was ingraven in our minds 1. Because it was obscured and darkned by the fall yea and many points thereof were wholly blotted out and altogether lost 2. Lest the remnant of it which was yet in mens mindes should be reputed for a meere opinion without any truth or ground and so at length be quite extinguished 2. The Ceremoniall law The Ceremoniall or lawes derived of God by Moses concerning ceremonies that is externall solemne actions and gestures which in the publike worship of God are to be performed with the due observation of the same circumstances which are prescribed binding the Jewes untill the coming of the Messias that they should distinguish this people and the Church from others and should be signes symbols types or shadowes of spirituall things to be fulfilled in the New Testament by Christ What Ceremonies are That this definition may be understood we must know what Ceremonies are to wit solemne externall actions that is often to be after the same manner and with the same circumstances reiterated ordained of God or of men also to be used in the externall service or worship of God for order or signification sake But the ceremonies which are ordained of God are simply and absolutely divine worship The ceremonies which are ordained and instituted of men if they be good are a worship only serving for divine worship 3. The Judiciall law The Judiciall are lawes concerning the civill order or civill government or maintenance of externall discipline among the Jewes according to the tenour of both Tables of the Decalogue that is of the order and offices of Magistrates judgement punishments contracts and of the distinguishing and bounding of dominions delivered of God by Moses for the settling and preserving of the Jewes Common-wealth binding all Abrahams posterity and distinguishing them from the rest of mankinde untill the coming of the Messias and further that they should be the bond of the preservation and government of the Mosaicall Common-wealth untill the Messias was manifested and certain marks whereby this people which was bound unto them should be discerned from all others and should withall be kept in honest discipline and good order lastly that they might be types of that order which should be in Christs Kingdome that is of the spirituall Regiment of the Messias The Morall Law is the fountaine of all other good lawes even as many as deserve the name of lawes and it wholly agreeth with the Decalogue and is thence also deduced by necessary consequent so that whosoever violateth the one transgresseth the other also Ceremoniall and Civill lawes whether they be divine or humane so that they be good are verily agreeable unto the Decalogue but yet they are not deduced thence by a necessary consequence as the Morall laws are but serve thereto as certain prescriptions of circumstances Hereby plainly appeareth the difference of these lawes For it is one thing to follow necessarily out of the Decalogue and another thing to agree with and serve to the performance and execution of the Decalogue How the Morall differeth from the Ceremoniall and Judiciall law This difference yet is diverse because there is not one and the same government of the Common-wealth and of the Church neither is there the same end of these laws neither are all these lawes after the same manner abrogated But the chief and especiall difference of these lawes is drawn from the binding time and knowledge or manifestation 1. The Morall ordinances are knowne by nature The Ceremoniall and civill are not known by nature but are instituted according to the diversity of causes and circumstances 2. The Morall binde all men and even the Angels also The Ceremoniall and Civill were only prescribed unto the people of Israel And therefore Job Jethro Naaman the Syrian and others who are re-counted for religious men that is such as were born of Paynims and lived amongst them but yet worshipped the God which was manifested among the people of Israel they did not observe the Leviticall Ceremonies and yet did neverthelesse please God And the very ordinances themselves concerning the Ceremonies and the forme of civill government shew that they binde Abrahams posterity only whom God would by this forme of government and worship distinguish from other Nations 3. The lawes of the Decalogue are perpetuall in this life and after this life The ceremoniall and civill were delivered of God at a certain time and again abolished 4. The Morall laws speak both of internall and externall obedience The ceremoniall and civill speak of externall obedience only albeit neither doth this please God without the internall and morall obedience 5. The Morall lawes are not limited by certain circumstances but are generall as that there is a time to be granted for the ministery and service of God and that the ministery is to be observed that adulterers and theeves are to be punished But the ceremoniall and civill lawes are speciall or a limitation of circumstances which are to be observed in externall rites or actions both Ecclesiasticall and
Civill as that the seventh day is to be allotted for the ministery and service of God that the tenths and first-fruits are to be given to the Priests that adulterers are to be stoned that theeves are to be amerced with a foure-fold restitution 6. The ceremoniall and the civill lawes also are types or figures of other things for whose cause they are ordained The Morall signifie or prefigure nothing but are signified by the rites and ceremonies 7. The Morall are the end for which other lawes are to be made or they are the principall service and worship of God The ceremoniall and civill serve for the morall ordinances that to them obedience might be rightly and duly performed that a certaine time and certaine rites may be observed in the publike ministery of the Church that the ministery it selfe may be maintained and preserved 8. The Ceremoniall giveth place unto the Morall the Morall giveth not place unto the Ceremoniall The Morall Law the Naturall and Decalogue differ The Decalogue is the summe of the Morall lawes What difference is betweene the Morall Law the law of Nature and the Decalogue which are scattered through the whole Scripture of the Old and New Testament The Naturall law doth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the naturall law is darkned by sins and but a little part only concerning the obedience due to God was left remaining in mans minde after the fall for which cause also God hath in his Church repeated againe and declared the whole sentence and doctrine of his law in the Decalogue Therefore the Decalogue is a restoring and re-entring or re-inforcing the law of Nature and the law of Nature is a part only of the Decalogue The distinctions of these lawes are to be knowne both in respect of the differences of the same without the knowledge whereof their force and meaning cannot be understood and also in respect of their abrogating and lastly for the knowledge and understanding of their use 4. How far the Law is and is not abrogated by Christ THe common and true answer to this demand is That Moses Ceremoniall and Civill Law is abrogated as touching obedience and the Morall Law also as concerning the curse thereof but not as concerning obedience thereunto The Ceremoniall and Civill are abrogaâ—ed as touching their obedience and the reasons hereof That the Ceremoniall and Civill or Judiciall lawes are so abrogated by Christs coming that they now binde none unto obedience and in our times carry no shew of lawes is proved Dan. 9.27 Psal 110. 1. Because the Prophets in the Old Testament foretold of this their abrogation and cancelling Christ shall confirme the Covenant with many for one weeke and in the middest of the weeke he shall cause the sacrifice and oblation to cease Thou art a Priest for ever after the order of Melchisedech 2. Christ and his Apostles in the new Testament have expresly desciphered this abrogation of the Ceremoniall and Judiciall Law Acts 7.8 Heb. 7.11 12 13 18. 8.8 9 10 11 12 13. Acts 15.28 29. And in stead of many testimonies it shall suffice to alledge that one Canon of the Apostles Councell It seemed good to the holy Ghost and to us to lay no more burden on you than these necessary things 3. The causes being altered the Lawes also depending thereon are altered But the causes of the Ceremoniall and Civill Laws were one that the people of the Jewes of whom Christ was come might by this forme of worship and regiment be distinguished from other Nations untill his coming another that they might be types of the Messias and his benefits both which causes have now ceased since the exhibiting of the Messias 1. The distinction of Jewes and Gentiles is now taken away Hee is our peace which hath made of both one Ephes 2.14 and hath broken the stop of the partition wall in abrogating through his flesh the hatred that is the Law of commandements which standeth in ordinances In Christ neither circumcision availeth any thing Gal. â— 15 nor uncircumcision but a new creature 2. That the signification of the ceremonies is fulfilled by Christ is every where taught Heb. 9.8 Luke 6.16 Col. 2 16. Whereby the holy Ghost this signified that the way unto the Holiest of all was not yet opened The Law and the Prophets endured untill John Let no man condemne you in meat and drinke Against the abrogation of the Ceremoniall Law the Jews thus object Object 1. Moses religious orders or worship were by vertue of the commandement annexed to them Aâ—câ—â—tation of Jewish objections against this doctrine Gen. 1â— 13 Exod. 12.24 Psalâ—â— 132.15 Exod. 31.16 to continue for ever and the Jewish kingdome by Gods promise Circumcision is an everlasting covenant The Passeover was to be kept holy by an ordinance for ever This is my rest for ever The Sabbath is an everlasting covenant Thy throne O God endureth for ever Therefore Moses forme of religion and polity was not to be repealed by Christ Ans In this argument the fallacy of taking that to be simply averred which is spoken but in part is twice used For the Major proposition treateth of an absolute perpetuity the Minor of a restrained and limited perpetuity sith that in the testimonies alledged an infinite or unlimited perpetuity of the Jewish ceremonies and kingdome is not promised but a continuance untill Christ who was to be heard after Moses For the particle Holam signifieth every where in Scripture not eternity but the continuance of a long and yet definite time So is it used in that text of Scripture And hee shall serve him for ever that is untill the yeare of Jubilee as appeareth by the conference of that Law Exod. 21.6 with the Law touching the year of Jubilee enrolled and registred Levit. 25.40 Againe to grant that which they urge in their Minor that an absolute perpetuity is promised in the fore-rehearsed quotations yet this perpetuity is not of the types and shadowes themselves but of the spirituall things signified and figured by them to wit that their truth shall endure for ever in the Church yea though the signes and shadowes be by Christ abolished For thus doth Circumcision continue unto this day and thus is there a perpetuall Sabbath in Christs Kingdome and shall be perpetuall in life everlasting Lastly thus the kingdom of David is established for everlasting in the throne of Christ Object 2. The worship which lizekiel in his fortieth Chapter and so forth to the end of his Prophecie describeth pertaineth to the Kingdome of the Messias and is therein to be retained But that worship is meerely typicall and ceremoniall Therefore a typicall and ceremoniall kind of worship is to be retained in the Kingdome of the Messias whence this inference is good that the Jewish religion and polity or forme of government was not to be abolished but reformed rather
of which duties as also of civill order comprised under them is spoken in the fifth Commandement partly in the duties of one neighbour towards another which are ratified in the rest of the Commandements and those are either the preserving of mens life and safety which is in the sixth Commandement or the preserving of chastity and wedlock which is in the seventh Commandement or the preserving of goods and possessions which is in the eighth or of the preserving of the truth which is contained in the ninth Commandement The mediate internall worship or the internall and inward duties of mediate worship consist in the internall affection of the heart for they are the very uprightnesse of mens affections towards their neighbour which is to he included and understood in all the former Commandements and is prescribed in the tenth and last Commandement Hence we easily answer this objection Object The duties to be performed towards our neighbour are not the worship of God But the second Table prescribâ—th what duties we are to performe towards our neighbour Therefore the obedience of the second Table is not the worship of God Answ The Major holdeth true only in the mediate worship of God in respect whereof we grant the Conclusion For the obedience of the second Table is not the immediate worship of God as the obedience of the first is yet is it the mediate worship of God that is such as is performed to God in our neighbour mediating or comming betweene God and us For the duties of love towards our neighbour ought to flowe or proceed out of the love of God and being so performed they are acceptable to God and are no lesse done to God himselfe How the obedience of the second Table is called Gods worship and how duties towards our neighbour A difference of the two tables in objects then the obedience of the first Table Wherefore in respect of God for whose sake they are put in practice they are called and verily are Gods worship but in respect of our neighbour to whom they are immediatly performed they are termed duties Now the worship required in both Tables differeth in objects For the first Table hath an immediate object onely which is God The second hath both an immediate object to wit our neighbour and farther also a mediate object namely God A Table comprising the summe of the third division of the Decalogue In the Decalogue generally is commanded Gods worship which is 1. Immediate or towards God alone and that 1. Internall or inward touching the worshipping Of one true God as in the Commandemet 1 Of one true God aright as in the Commandemet 2 2. Externall or outward which is Private as in the Commandemet 3 Publick as in the Commandemet 4 2. Mediate or towards our neighbour for Gods sake and that 1. Externall or outward consisting in the Duties of superiours towards their inferiours and of the contrary of inferiours towards their superiours as in the Commandemet 5 Preservation of Our owne and others life and safety as in the Commandemet 6 Chastity as in the Commandemet 7 Goods and possessions as in the Commandemet 8 Truth as in the Commandemet 9 2. Internall or inward which is a moderation or uprightnesse of the appetite that no man desire or imagine any thing that is against all or any the former Commandements as in the Commandemet 10 Quest 94. What doth God require in the first Commandement Ans That as deerly as I tender the salvation of my owne soule so earnestly should I shun and flie all Idolatry a 1 John 5.2 1 Cor. 6.9 10. 10.14 Sorcery Inchantments Superstitions b Levit. 19.31 Deut. 18.9 10 11. prayer to Saints or any other creatures c Mat. 4.10 Revel 19.10 22.8 9. and should rightly acknowledge the only and true God d John 17.3 trust in him alone e Jer. 17.5 7. submit and subject my selfe unto him with all humility f 1 Pet. 5.5 and patience g Heb. 10.36 Colos 1.11 Rom. 5.3 4. 1 Cor. 10.10 Phil. 2.14 looke for all good things from him alone h Ps 104.27 28 29. Esay 47.7 James 1.17 and lastly with the entire affection of my heart love i Deut. 6.5 Mat. 22.37 reverence k Deut. 6.2 Ps 101.10 Pro. 1.7 9.10 Mat. 10.28 and worship him l Mat. 4.10 Deut. 10.20 so that I am ready to renounce and forsake all creatures rather then to commit the least thing that may be against his will m Mat. 5.29 30. 10.37 Acts 5.29 Quest 95. What is Idolatry Ans It is in place of that one God or besides that one and true God who hath manifested himselfe in his word to make or imagine and account any other thing wherein thou reposest thy hope and confidence n Ephes 5.5 1 Chro. 16.29 Phil. 3.19 Galat. 4.8 Ephes 2.12 1 John 2.23 2 John 9. John 5.23 The Explication Generall rules for better understanding of the Decalogue BEfore we enter any particular discourse of the meaning of every severall Commandement we must observe certaine generall rules necessary for the understanding of the whole Decalogue and each particular Commandement 1. The Morall Law or Decalogue is to be understood according to the inter pretation of Scripture that is according to the exposition and declaration of the Prophets Christ and his Apostles and not according to the sense and judgement of man only or Philosophy We must joyne together the explication scattered every-where throughout the Scriptures and not stick onely upon those short Commandements Neither doth Morall Philosophy suffice for interpretation thereof because it containeth but a little part of the Law and this is one difference betweene Philosophy and the Doctrine of the Gospel which is delivered in the Church 2. The Decalogue requireth in all the Commandements obedience both externall and internall in the understanding will heart and all actions perfect not in parts onely but also in degrees that is that we most perfectly obey God not onely in all the duties prescribed Galat. 3.10 Rom. 7.14 Mat. 5.22 but in the degrees also of those duties Cursed be he that abideth not in all The Law is spirituall Whosoever is angry with his brother unadvisedly shall be culpable c. 3. The first Commandement must be included and understood in all the rest that is the obedience of the first Commandement must be the motive and finall cause of obedience towards the rest of the Commandements otherwise it is not the worship of God but hypocrisie whatsoever we do For we must do all things which are delivered and prescribed in the other Commandements even for the love we beare to God and for the desire we have to worship him For except we so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first Commandement of the Decalogue must shine before
decree in the third Commandement Answ That not only by cursing a Levit. 24.15 16. or forswearing b Levit. 19.12 but also by rash swearing c Mat. 5.37 James 5.12 wee should not use his Name despightfully or unreverently neither should by silence or connivence be partakers of those horrible sinnes in others d Levit. 5.1 Prov. 29.24 but that we use the sacred and holy Name of God ever with great devotion and reverence e Isa 45.23 that hee may be worshipped and honoured by us with a true and constant confession f Mat. 10.32 Rom. 10.9 10. and invocation of his Name g Psal 50.15 1 Tim. 2.8 and lastly in all our words and actions whatsoever h Colos 3.17 Romanes 2.24 1 Tim. 6.1 Quest 100. Is it then so grievous a sin by swearing or banning to take the Name of God in vaine as that God is also angry with them who as much as in them lyeth doe not forbid or hinder it Answ Surely most grievous i Prov. 29.24 Levit. 5.1 For neither is there any sin greater or more offending God then the despighting of his sacred Name wherefore also he would have this sin to be punished with death k Levit. 14.16 The Explication IN the first and second Commandement God framed our minds and hearts to his true worship now he frameth also our outward parts and actions and that in this and the fourth Commandement Two parts of this third Commandement 1. A prohibition 2. A coÌ„mination These are two parts of the third Commandement A prohibition and commination There is prohibited the vaine usage of Gods Name that is all abuse thereof in whatsoever false vaine Foure significations of the Name of God or light and trifling thing which tendeth either to the disgrace or at least-wise not to the glory of God The Name of god signifieth in Scripture It signifieth Gods attributes or properties Genel 32.29 Exod. 3.15 Exod. 15.3 The attributes or properties of God that is those things which are affirmed of God As Wherefore doest thou aske my Name Thus shalt thou say unto the children of Israel The Lord God of our Fathers The God of Abraham the God of Isaac and the God of Jacob hath sent mee unto you this is my Name for ever and this is my memoriall unto all ages The Lord is a man of warre his Name is Jehovah God himselfe Psal 116.12 Psal 5.12 17 18. Deut. 16.2 1 Kings 5.5 It signifieth God himselfe As I will take the cup of salvation and call upon the Name of the Lord that is I will call upon the Lord. They that love thy Name that is they that love thee I will sing praise to the Name of the Lord most high Thou shalt offer the Passeover to the Lord thy God of sheep and bullocks in the place where the Lord shall chuse to cause his Name to dwell I purpose to build an house unto the Name of the Lord my God Gods will or commandement Deut. 18.19 1 Sam. 17.45 It signifieth the will or commandement of God and that either revealed and true or imagined and feigned by men Whosoever will not hearken unto my words which he shall speake in my Name I will require it of him I come unto thee in the Name of the Lord of hosts Gods worship Micah 4.5 Matth. 28.19 Acts 21.13 It fignifieth the worship of God trust invocation praise profession We will walke in the Name of the Lord our God Baptising them in the Name of the Father the Son and the holy Ghost I am ready not to be bound only but also to die at Jerusalem for the Name of the Lord Jesus To take the name of the Lord or to name or use the Name of the Lord God verily doth not forbid but he forbiddeth to use it rashly that is lightly falsly or reproachfully Lightly as in our daily and common talke contrary to the rule of Christ Matth. 5.37 Let your communication be Yea yea and Nay nay Falsly as in unlawfull oathes and perjuries Reproachfully as in cursings blasphemies and sorceries wherein the works of the Divell are cloaked and coloured with the name of God The prohibition then in this Commandement is Thou shalt not take the Name of God in vain that is thou shalt not only not forsweare but neither shalt thou make any unhonourable mention of God as neither against nor besides that honour which is due to him neither yet lightly neither without just cause Now this negative commandement hath an affirmative included in it For as in this commandement is prohibited the abusing of Gods Name so in the same contrariwise is commanded the lawfull and right using of his Name The commandement then of this ordinance is Thou shalt honourably use the Name of the Lord The affirmative commandement or the thing which the commandement requireth The end of the third commandement by which commandement he willeth that we make no mention of him but such as is honourable and worthy his divine Majesty and as in the first Commandement he requireth his internall worship to be done and given in him alone so here he requireth his externall worship which consisteth in the true confession and magnifying of his Name to be performed of every of us both publikely whensoever it is exacted for the illustrating and setting forth of his glory and privately Vnto the prohibition is annexed a commination The commination whereby God might shew that this part also of the doctrine is one of those the breach whereof hee chiefly detesteth and punisheth For seeing the praise and magnifying of God is the last and principal end for which man was created God justly claimeth and exacteth that at our hands most precisely for which he commandeth all other things and seeing the chiefe good and felicity in man is the praise and worship of God it followeth that the evill and misery is to despight and reproach God and therefore that the chiefe and greatest punishment is due for this evill Whosoever curseth his God Rom. 1.21 28. Levit. 24.15 16. shall beare his sin And he that blasphemeth the Name of the Lord shall be put to death The vertues of this Commandement consist in the right and honourable usage and taking of the Name of God the parts whereof are these I Veâ—tue Propagation of true doctrine The propagation and spreading abroad of the true doctrine of Gods essence will and works not that propagation which is done publikely by the Ministery and which is belonging unto the publike office and function of teaching in the Church and whereof mention also is made in the fourth Commandement but this propagation of true doctrine is that instituting and instructing which appertaineth to every one because every one privately in his place is bound to bring others to the knowledge and worship of God Teach them thy sons and thy sons sons When thou art converted strengthen
thy brethren Deut. 4.9 6.20 11.19 Luke 22.32 Col. 3.16 1 Thes 5.11 The Vices contrary to the former vertue Exhort one another and edifie one another Unto the propagation of the doctrine concerning God is opposed Omitting of instructing others Mat. 25.25 An omission or neglect of occasions and ability to instruct others and to bring them unto the knowledge of the truth especially our children or others who are committed unto our trust and charge Hither belongeth Christs Parable of the servants imploying their Masters Talents in trafique I was affraid and went and hid thy talent in the earth Loathing of communications about divine matters A loathing or shunning of such talke and speech as is had of God and divine matters I will delight in thy Statutes and will not forget thy words Salvation is far from the wicked because they seeke not after thy Lawes 3. The corruption of Religion and heavenly Doctrine whereby some false thing is avouched or spread abroad concerning God Psal 119. Jerem. 13. 14. and his will or works The Prophets prophesie lies in my Name By sword and famine shall those Prophets be consumed Vertue Lauding of God II. The celebration lauding or magnifying of God which is a commemoration and recounting of Gods works and properties joyned with a liking and admiration of them before God and his creatures to this end that we may signifie and declare our liking or approbation and reverence towards God that God may excell above all things and that so our subjection to him may appeare and be manifested Psal 22.22 18. 1. 6â— 35 The Vices contrary to this vertue I will declare thy Name unto my brethren in the midst of the congregation will I praise thee O Lord our Governour how excellent is thy Name in all the world Let heaven and earth praise him c. Unto the celebration or magnifying of God are repugnant Contempt of God Rom. 1.21 Contempt of God and the omitting of his praise and divine services They glorified him not as God Contumely against God Contumely against God or blasphemy which is to speake of God such things as are contrary to his nature properties and will either of ignorance or through an hatred of the truth Levit. 24.15 and of God himselfe Whosoever curseth his God shall beare his sinne Now the Scripture distinguisheth the blasphemy of God that is A distinction between blasphemy against God and blasphemy against the holy Ghost 1 Tim. 1.13 Matth. 12.31 whatsoever is spoken contumeliously or reproachfully against God either of ignorance or against the conscience As When I before was a blasphemer and a persecuter and an oppressor but I was received to mercy for I did it ignorantly through unbeliefe from the blasphemy against the holy Ghost which is against their conscience to strive against the known truth of God whereof their minds are convicted by the testimony of the holy Ghost which sin who commit are punished by God with a blindnesse so that they neither repent nor obtaine remission Every sinne and blasphemy shall be forgiven unto men but the blasphemy against the holy Ghost shall not be forgiven unto men Whence it appeareth seeing Paul saith he was a blasphemer and yet obtained pardon and seeing Christ affirmeth that some blasphemy is forgiven and some not forgiven that the name of blasphemy is taken in diverse senses Cursing What it is to curse 3. All cursing and banning whereby men speak impious things of God against their neighbour as if he forsooth were their executioner to revenge their quarrel Now to curse is to whish any man evill from Gods hands All cursing and banning proceeding of hatred and thirst of private revenge to the destruction of our neighbour is ungodly because therein we desire that God should become an executioner of our lusts and desires Certain imprecations of the Saints in the Psalmes In the Psalmes and else-where there occurre certaine imprecations of the Saints against Gods enemies but these are not simply to be condemned because for the most part they are Propheticall denouncements of punishment against the unrepentant enemies of God By their example execrations may at some times be lawfull When execrations or cursings are lawfull but with these conditions 1. If we wish evill to them on whom God denounceth it even to Gods enemies 2. If we wish it in Gods cause without any private hatred or desire of revenge 3. If we wish it on condition namely if they prove incurable 4. If we so wish it that we delight not in their destruction but only desire the advancement of Gods glory and the preservation of the Church Vertue Confession of the truth we know concerning God The confession of the truth which we know concerning God which is the shewing of our judgement and opinion concerning God and his will certainly knowne out of Gods word because according as our duty bindeth us we signifie and declare our mind and knowledge for the setting forth of Gods glory and for the furthering of the salvation of others Rom. 10.10 1 Pet. 3.15 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and reverence The agreement difference of these three vertues of this commandement These three parts of vertues of the right and lawfull usage of the Name of God which have beene now proposed agree in this that they are a commemoration of the truth concerning God Againe they differ in this that the doctrine or propagation of true doctrine tendeth to the instruction of others The celebration of God respecteth our liking and subjection The confession of the knowne truth betokeneth the certainty of our opinion and judgement Unto the confession of the truth is repugnant 1. The deniall of the truth and of our opinion in Religion for feare of hatred The Vices 1. Deniall of the truth 1. Generall or persecution or ignominy This deniall is of two sorts the first is an universall and generall defection from true Religion which is to cast away the profession of the truth either certainly or doubtfully knowne and received with a certaine and purposed advice and with the whole hearts desire of resisting God and without any griefe or remorse of flying and shunning this casting away of the truth and without any purpose of obeying God in applying to himselfe the promise of grace and in shewing repentance This deniall is proper to Reprobates and Hypocrites 1 John 2.19 Whereof is spoken They went out from us but they were not of us for if they had been of us they would have continued with us Which for a time beleeve but in time of temptation go away Luke 8.13 And this defection if it be done against the truth certainly knowne is sinne against the holy
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
the preaching of the law in the Church should be deemed unprofitable whereas there may be and indeed are other causes why it is not only profitable but necessary also that the law should be taught For we have already shewed that there are many uses of the law even in the regenerate and therefore it is not necessary that on the removall or taking away of one end and use should follow the taking away of the rest If it cannot be perfectly kept yet at least it is therefore to be taught that we may acknowledge this imperfection and defect to the end wee may the more earnestly sue for remission of sins and righteousnesse in Christ and may so much the more cheerfully strive and endeavour to attain to the mark set before us even our perfection in Christ Ans 2. Here is also a fallacy taking that to be generally true which is but in part true For that the law may in some sort be kept of the regenerate we have even now proved Wherefore the Minor simply and generally understood is false Object 2. Hee that commandeth impossible things commandeth unprofitable things God in the law commandeth things impossible Therefore God commandeth unprofitable things Therefore the law is unprofitable Ans This argument is almost all one with the former and thus we answer the Major Hee commandeth unprofitable things who commandeth impossible things that is 1. If they be simply impossible 2. If they be alwaies impossible 3. If there be no other uses of this Commandement but that those things be perfectly done which are commanded Now we have heard before which are the ends of the law for which ends of the law before declared God will have both the law to be commanded and us to be taught the same Object 3. What God will not give us in this life and so what we are not able to attaine unto that wee may not desire God will not give us perfect fulfilling of the law in this life Therefore we ought not to desire perfectly to fulfill the law Ans Wee ought not to crave or desire that which God will not give us that is except God willeth us to desire it and there be great cause why we should desire it Why we are to desire the perfect fulfilling of the law by us in this life But God willeth us to crave in this life and to desire the perfect fulfilling of the law 1. Because hee will at length effectuate it in those that desire it and therefore he will give it us after this life if wee desire the same here truly and from our heart 2. That wee may now goe forward in godlinesse and that the study of living according to the prescript of Gods law may be daily more and more kindled and confirmed in us 3. That by this desire of fufilling the law God may exercise us in repentance and obedience Object 4. Christ is not the Law-giver as it is said The law was given by Moses but grace and truth came by Christ Therefore neither hee nor the Ministers of the Gospell should teach the law Answ Christ is not the Law-giver as concerning the chiefe and principall function and office of the Mediatour For that is to bring forth the Gospel out of the bosome of his Father to make request and intercession to be made a sacrifice for us and by the gift of the holy Ghost to reconcile us unto God But a part notwithstanding of this office is to shew and take away those errours wherewith the law is corrupted and to propound the pure doctrine thereof to this end that the minds of men may thereby be prepared to heare the preaching of the Gospel which is proper unto the Messias and that they being converted may be instructed what thankfulnesse God requireth of them for the benefit of their redemption Christ then is the Law giver as hee is God and the Authour of the law together with the Father but as he is Mediatour he is not indeed the Law-giver because he publisheth not the law as it is said 1 John 2. But yet notwithstanding hee is the purger repairer and restorer of the law from corruptions and this not principally but that hee might performe the principall function of the Mediatour-ship to wit our reconcilement and salvation The same answer we make also concerning the Ministers of the Gospel inasmuch as they are to propound no other doctrine unto the Church than Christ bath delivered Object 5. He that hath satisfied the law by punishment is not bound to obedience because the law either bindeth to punishment or to obedience but not unto both together But we have satisfied the law by Christs punishment Therefore we stand not bound to performe obedience Ans We distinguish the Major 1. He that hath suffered sufficient punishment is not bound to obedience to wit not to the same obedience for the omitting whereof hee hath suffered punishment but after the satisfaction hath been made by punishment for sin committed he is bound notwithstanding hence-forward to obey the law or to suffer new punishment if through new disobedience he break the law 2. Hee that hath satisfied not by his own punishment but by anothers and is received into favour with God without his owne satisfaction ought to obey the law though not as thereby to satisfie for sins yet to shew his thankefulnesse that is he ought to order and direct his life according to his will by whom hee is redeemed and of whom he is received into favour For no man is therefore punished for sin committed or delivered from the crime thereof that he should persist in it but that hee should leave off hence-forward to commit sin any more and to offend him unto whom he is reconciled Wherefore in like manner we also because Christ hath satisfied for our sins stand bound to perform the obedience not of the time past but of the time to come and this also we are bound to performe not for any expiation or recompence of those sins which either we have committed or doe commit or hereafter shall commit but for the shewing of our thankfulnesse for the benefit of Christ Rom. 6.7 11. 1 Cor. 5.14 15. whereby we are delivered from sin and death This doth S. Paul teach Hee that is dead is free from sin Againe Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. If one be dead for all then were all dead And he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose againe Object 6. Christians are not ruled by the law but by the Spirit of regeneration according as it is said 1 Tim. 1.9 Yee are not under the law but under grace The law is not given unto the righteous man Therefore it is not to be taught in the Church of Christ Answ Christians are not ruled that is are not compelled and
thy glory Quest 129. What meaneth this particle Amen Ans That the thing is sure and out of doubt a 2 Cor. 1.20 2 Tim. 2.13 For my prayer is much more certainly heard of God then I feele in my heart that I unfeignedly desire the same The Explication THis particle is added not as a part of the prayer but it noteth and betokeneth 1. A true and sincere desire wherewith we wish that we may be heard that the thing we aske may be sure and certaine unto us and that God would condescend and answer unto our request 2. A certainty and profession of our confidence or confirmation of our faith whereby we trust that we shall be heard Wherefore the word Amen signifieth 1. So be it and sure and certaine be that which wee desire 2. So God being not unmindfull of his promise truely and certainely heare us FINIS Soli Deo Laus Gloria A large Alphabeticall Table containing all the chiefe and remarkable points contained in this BOOKE A ABsolution How the word of God doth absolve and condemne 485. Actions All actions are not sins in themselves but by accident 209. No action evill in it self in respect of God 210. Adultery The meaning of the word Adultery 601. Vide Chastity Affability What it is 613. Afflictions How many kinds of them 103. How they are punishments and how crosses ibidem Eight causes of them on the godly 104. The comforts which they have in them 105. 106. Three causes of the afflictions of the godly 161. All. Why all men are not saved by Christ but the faithfull onely 132. Whether Christ died for all 298. A reconciliation of those Scriptures which seeme to make for Christs dying for all 298. 299. Amen What it signifies 655. Angels What good Angels are 189. They are finite ibid. How they are called the children of God 190. They are the Ministers of the Elect. ib. Why called Powers 191. of evill Angels ibid. Christ called an Angel 256. Two reasons proving it ibid. c. Anger Gods anger against sin 165. Annointed Vid. Christ Why Christ is so called 226. What this annointing is ib. the Analogie betweene the signe and the thing signified 227. Christ is annointed spiritually 228. Why God cannot be said to be annointed ibidem and yet in what sort Christ may be said to be annointed according to his Godhead ibidem What the annointing of Christians is 234 What it is to be the partaker of Christs annointing 235. Arrians Their heresies confuted 263. 264. 265. c. Ascension What Christs ascension is 313. whither he ascended ibid. The manner how 314. The fruits of it 320. B BAptism What it is 409. Three things comprehended in it 410. The differences betweene baptisme and the washing of old ibidem Its ends and why it is not to be re-iterated 411. What it is to be baptised into Christs death 412. A two-fold washing in baptisme 413 What the right and lawfull use of baptisme is 414. The proper and improper formes of speaking of baptisme 415. Why baptisme is called the washing of the new birth 416. The baptisme of Infants confirmed by many arguments 417. The Anabaptists Arguments answered about the baptisme of Infants 418. 419. c. How baptisme and circumcision agree and how they differ 423. 424. Beget Begotten How Christ is said to be the only begotten Sonne of God 239. Why according to his manhood be cannot be properly so called 240. Beleeve What it is to beleeve God and IN God 179. what it is to beleeve IN Christ 237. Vid. Faith Blasphemy The difference betweene the blasphemy against God and against the holy Ghost 558. Blessings Wee may desire as well corporall as spirituall blessings 641. why corporall blessings are comprehended under the word Bread 643. Body How the parts of mans body are attributed to God 152. The Image of GOD in man doth not argue a bodily shape ibidem The similitude of mans body to declare our union with Christ 234. Of the bodies resurrection Vide Resurrection 372. 373. The ubiquity of Christs body confuted 459. Borne Five causes of Christs being borne of the Virgin Mary 272. The benefit of it 272. 273. Bounty In what the bounty of God is seen 164. Bread The breaking of Bread is one of the names which the Lords Supper yet retaines 427. Two things signified by it 434. Foure causes why this ceremony is yet retained ibid. whether Bread and Wine are the very body and bloud of Christ in the Sacrament 436. why the Bread is called the body 455. their Analogie 456. How corporall blessings are contained under the name of Bread 643. how we call Bread in the Lords Prayer Ours ibid. why Daily Bread and This Day 644. Brother Brotherhood Of our Brotherhood with Christ 240. Buriall To what end Christ was buried 300. C CAtechisme Catechising What. 25. who were the Catechumeni 25. 26. The originall and perpetuall use of Catechisme 26. The parts and points of it 27. Why necessary ibidem Its ends 29. Ceremonies What they are with their severall sorts 588. whether the Church may ordaine ceremonies 589. Chastity What it is 602. It s contrary vices 602. 603. c. Vide Adultery Christ Hee is perfectly just foure waies 115. why Christ is the Sonne and not Father nor holy Ghost 118. 119. why all are not saved by him and why the faithfull onely 132. why hee is called Jesus a Saviour 220. his office and benefits differ ibidem He is our most perfect Saviour 223. whom he saveth 224. why Jesus is called the Annointed 226. 227. he is annointed spiritually 228. Vide Annoint Christs Propheticall function what 229. Vide Prophet Why he is called the Word 230. why a Priest with the circumstances thereof See the word Priest Why Christ is a King and what his Kingdome is Vide King 233. Christ is our head in three respects 235. how Christ can be called the onely begotten Sonne of GOD when we also are called his sonnes 238. Of Christs God-head 241. his God-head proved by our Regeneration 251. Christ the Sonne of GOD a person really distinct from â—he Father and the holy Ghost 257. Christ hath the whole God-head entire 258. The properties thereof 259. he is equall in honour with the Father and the holy Ghost 260. Christians Why wee are so called 233. what our annointing is 234. Our Propheticall function and Priesthood 236. Church A definition of the doctrine of the Church 1. Reasons why GOD would have his Church distinguished from other Sects ibidem Notes of the Church 3. The parts of its doctrine with the differences from other Sects 3. 4. The difference betweene Church-doctrine and Philosophy 3. 4. How the Church-doctrine was delivered of God and how confirmed 4. 5. Reasons why the Scriptures depend not on the Church 5. Objections against this answered 6. 7. The Papists brag of their Churches not erring 16. Not the Church but the holy Ghost is Judge of the Word 21. Three Rules for having the
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
the Church in the New Testament we beleeve and teach that it is the office of publick teaching and governing the Church by the voice of the Prophets and Apostles instituted by Christ for finishing the salvation of the a elect Testimonies of Scripture a Matth. 28.19 Goe and teach all nations baptising them in the Name of the Father Son and holy Ghost Mark 16.16 Preach the Gospel to all creatures he that beleeveth and is baptised shall be saved but he that beleeveth not shall be condemned Ephes 2.20 You are built upon the foundation of the Prophets and Apostles Ephes 4.11 He gave some to be Apostles some Prophets some Evangelists and some to be pastors and doctors II. And that it is an effectuall meanes by which the holy Ghost stirs up confirmes and a operates faith and conversion in the hearts of the elect Testimonies of Scripture a Rom. 1.16 The Gospel is the power of God to salvation to every one that beleeveth Rom. 1.17 Faith is by hearing and hearing by the word of God Acts 10.44 While Peter yet spake these words the holy Ghost fell upon all them that heard this speech Acts 16.14 A certaine woman named Lydia who sold purple in the city of the Thyatirians fearing God did heare us whose heart the Lord opened that she should heare what was said by Paul 2 Tim. 3.16 17. The whole Scripture is inspired by God and profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may be perfect and perfectly furnished for every good worke III. Yet that internall power and efficacie by which we are sanctified is not the Ministers nor is it tied to or shut up with in their words actions but it is the holy a Ghosts The externall ministry is b mans which the Spirit of God makes use of for moving the minds and hearts of the elect when and how he c pleaseth Not as if he could not doe otherwise but because it pleased his divine wisdome by the foolish preaching of the Crosse to save such as d beleeve Testimonies of Scripture a Esay 43.25 I I am he that blotteth out thy transgressions John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh or wither it goeth so it is with every one that is born of the spirit 1 Cor. 12.11 All these things are done by one and the same spirit distributing to every one apart as he pleaseth b Matth. 3.11 I indeed baptise you with water to repentance but he who cometh after me is stronger then I he will baptise you with fire and with the holy Ghost John 1.23 33. I am the voice of him that crieth in the desart But he that sent mee to baptise with water he it is who baptiseth with the holy Ghost c 1 Cor. 3.5 6. Who then is Paul who is Apollo but ministers by whom you have beleeved and as God hath given to every man I plant Apollo waters but God giveth the increase Therefore neither is he that planteth any thing nor he that watereth but God who giveth the increase d John 3.8 The wind bloweth where it listeth and thou hearest the sound thereof but thou knowest not whence it cometh nor whither it goeth so is every one that is borne of the spirit 1 Cor. 12.11 But all these things are done by one and the same spirit distributing to every one apart as he pleaseth 1 Cor. 1.21 But after that in the wisdome of God the world by that wisdome knew not God it pleased God by the foolishnesse of preaching to save beleevers IV. But these Tenents are partly impious and partly too hyperbolicall 1. That God immediately doth infuse faith and conversion 2. That the ministerie is a dead letter but the exercise only of the outward man 3. That the faith which we have by hearing of the word is not justifying but historicall onely 4. That saving power is in the voice and under the voice of the ministerie and that Christs part is internall but ministers partly externall partly internall ARTICLE VIII Of the Sacraments in generall I. WE judge the generall doctrine of the Sacraments to be both profitable and needfull for without this we cannot know why Baptisme and the Lords Supper are Sacraments besides it gives a great light to the particular doctrine of each Sacrament by which we may avoid divers errours lest by giving them too little we esteeme them but bare Ceremonies and by giving them too much we transforme them into Idols which will necessarily be if we do not carefully observe what Sacraments are and why instituted by God and what is their use and end for Ecclesiasticall stories tell us that the Pope could not establish Transubstantiation untill he had overthrowne the nature efficacy and use of Sacraments II. Sacraments are signes of the Covenant or of the promise of a grace instituted by God for the confirmation of our b faith Testimonies of Scripture a Gen. 17.11 And you shall circumcise the flesh of your fore-skin and it shall be a signe of the Covenant betweene me and you b Rom. 4.11 And he received the signe of Circumcision the seale of righteousnesse by faith in his fore-skin Sacraments are not onely notes of profession betweene men as some imagine but they are rather signes and testimonies of Gods will towards us by which God moveth the heart to beleeve as it is in the Apology of the Augustan Confession Tit. De usu Sacramenti III. Sacraments consist of the Element and a Word or of externall signes and the promises of spirituall grace which grace in the Word and in all Sacraments is one to wit Christ with all his b benefits for there is one Christ yesterday to day and for c ever and there is one communion of Saints from the beginning of the world to the d end which is that spirituall union that is betweene Christ and the Saints and of the Saints among themselves to the same love by the holy Spirit in Christ as the Head and in us as his members in whom he dwels although this one communion according to the diversity of signes is diversly called and represented in diverse Sacraments Testimonies of Scripture and of others a Apologia August Confes Tit. De usu Sacramenti c. Sacraments are signes of Gods will towards us and not only signes of men among themselves And they define Sacraments rightly in the New Testament to be signes of grace And because two things are in Sacraments the Signe and the Word the Word in the New Testament is the promise of the remission of sins b Ibidem The same is the effect of the Word and Sacrament as it is excellently said by Austine The Sacrament is the visible Word because the ceremony is received by the eye and is as it were the picture of the Word signifying the same thing that the Word doth wherefore the effect of both is the same c Heb.
of the bloud death and passive obedience c. be understood of Christs whole humiliation according to the fourth and fifth Positions 4. For a better reconciliation let this also be added That under the humiliation is comprehended his voluntary subjection to the Law and consequently his active obedience as they call it so that this also in some respect comes under the notion of merit to wit so far as it is considered to be a voluntary servitude undertaken and performed for us by the Son of God For this obedience may be considered two waies 1. As it is a conformity with the Law and so it is the personall justice of the Mediatour 2. As the servitude of the Law to which for our sakes Christ made himselfe obnoxious and so it belongs to merit For although Christ as man was bound to obey the Law yet as just holy and the Son of God yea even according to his humanity hee was not obliged to many duties of the first and second Table to which neverthelesse he did spontaneously subject himselfe and so he was made a servant to the whole Law for us that hee might redeem us from the servitude coaction and damnation of the Law So it was a voluntary servitude that he would be circumcised that hee would observe the Sabbaths and Feasts that he was subject to his parents and payed tribute to Cesar and served his neighbour c. being Lord of the circumcision of the Sabbath of patents of Cesar of his neighbour c. Of this servitude of the Law that of the Apostle is to be understood Galat. 4. God sent his Son made of a woman made under the Law c. and so the complaint of excluding active obedience from merit will be of lesse force This way of reconciliation perhaps will not satisfie the scrupulous yet it will not be displeasing to them who desire these differences of opinions may be buried or else surely they will think more of some meanes of peace and will shew better In the interim I am satisfied with these By what we have said Chap. 3. it will now appear which was our third Quere how this doctrine is to be handled in popular Sermons whether positively and refutatively it will be fit to dispute of it before the people For my part I think it is not fitting for what else can be expected of such a disceptation but that the more ignorant sort will stagger in their faith and will presently think that the doctrine of faith hitherto taught in our Churches hath been very slippery and uncertain which notwithstanding caused us first of all to renounce Popery And the Church can be edified in faith and consolation without such opposition by which not our Adversaries but our brethren should be touched and wrung their minds distracted into dangerous divisions and contentions and scandals should be encreased by our fault Surely the Romanists willingly with both hands would lay hold upon this opportunity to traduce us to wit that we cannot agree in that which we make the maine point of the Gospel When Luther began with others to reforme the doctrine of Justification Popery received a deadly wound What shall we goe about to heale againe this wound of the Beast And doe wee not think what an account we are to make unto God for the delight wee take in strife and altercation But you 'l say There is danger lest errour in stead of truth should prevaile in the Church Truly there is none if so be these things be retained and diligently taught which are in our Confession In other points let moderation and candor be used Let our brethren be heard with calmnesse and let their opinions be compared one with another and with Gods word Lastly seek not a knot in a bulrush The fourth head remaines concerning the Catechisme Chap. 4. and Palatinate Directorie Whether it be sit to omit or put out any thing in them Here I know not whether I should rather admire or grieve at the precipitate temerity of some who think they may lawfully judge and censure sacred and profane things as they list choose and reject what they please this humour is not to be endured If their wisdome be greater then other mens they should doe well to new-mould their own Catechisme and Directorie Or if they have perceived any errour in that of the Palatinate they should in a brotherly way admonish those who have the care of this and who will be ready to give them an account Sure this pretended zeale seems neither to have much conscience nor knowledge in it For with what conscience can they passe by their owne Catechismes and make changings in ours Shall private men put out that which publickly belongs to many Churches If they have knowledge sufficient that is if they understand well the meaning of the Catechisme in every passage and will be ingenuous as they ought to be in ambiguous matters they will find they have no reason to doe thus because all things agree sufficiently if so be that which is doubtfull be explained by that which is cleerer and what is briefly set downe be enlarged as if fitting But you will say that in the Catechisme nothing should be ambiguous or doubtfull I confesse indeed neither had any such thing crept into our Catechisme if it were now to be written since the moving of these scruples But the passages of our Catechisme which be more manifest and at large are these Quest 12. and 14. there is taught That no other way of deliverance and of reconciliation with God could be found then that either the sinner himself or else a Mediatour for the sinner should by condigne punishment satisfie divine justice therefore the punishment of the Mediatour for us is our satisfaction and that thing by and for which we are justified and reconciled to God for in the Apostle these two are all one Rom. 5.9 10. Quest 15.16 there is taught That it was needfull for the Mediatour to be true God and true man and perfectly just that hee might be able to pay the ransome for us which we sinners could not pay therefore the justice of the person is distinguished from the ransome as the cause from the effect so that the actuall and formall justice of the Mediatour belongs to the justice of the person as the cause sine qua non Quest 21. is taught That for this ransome of Christs remission of sins eternall justice and life are bestowed upon all beleevers therefore the Catechisme doth not so divide remission of sins and justice as if that were given because of the ransome and this because of Christ active justice Quest 37. it is taught That Christ by his Passion as by the onely propitiatory Sacrifice hath obtained for us the favour of God justice and life and that this his suffering extends through the whole course of his life that he lived here on earth albeit the chiefe act of his suffering was in the
for all beleevers I beleeve Ergo he dyed and prayed for mee But they are too cold comforters who teach afflicted consciences thus to reason Christ dyed for all men I am a man Ergo he dyed for mee Why may not a Turk a dog or a hog wallowing in the mire conclude so O brave comforters and Preachers of Gods word for the maineâ—inew of Christian comfort is not to be a man but to be ingraffed into Christ Againe they object out of the Apostle That all are made alive in Christ 1 Cor. 15.22 as all dyed in Adam But if they will absolutely say that all are made alive in Christ Scripture and experience will refell them This is it then the Apostle saith that Christ gives life to all his owne as Adam brought death upon all his owne And he indeed by grace which is more but this by naturall propagation which is easier This sense of the Apostle is proved by the subsequent words for when he had said that all were made alive in Christ hee presently subjoynes Every one in his owne order Christ as the first-fruits afterward they that are Christs that is beleevers who are given to him by the Father and for whom he earnestly prayed to the Father Neither is Austins interpretation different from this De civit Dei l. 13. c. 33. therefore it is said that all are alive in Christ not as if all that die in Adam were members of Christ but because as no man except in his naturall bodie dyeth in Adam so no man in the spirituall bodie is quickned but in Christ Neither have they cause to object that by these meanes Adam is made stronger then Christ if he destroy more by death then Christ preserveth by his death and life They know not what they bark against Be it so that all who are lost in Adam are saved by Christ But this way grace shall not abound but will be onely equall to sin The power of both is not to be measured by the number of those who die or live but by the manner by which perdition and vivification are obtained or else by the greatnesle of the benefits received or lost It s an easie matter to wound but hard to cure according to the Proverb You shall sooner and with more ease destroy 600 men then save one You shall sooner tumble downe many men from off the bridge into the water then you can preserve one from drowning So it was more easie to undoe all mankind then to restore one man from destruction That Satan could doe Adam could doe but this none can effect except Christ Beasts or afflictions can hurt offend and kill men but it is in no mans power save onely in his who is the Creatour of all things â—o restore salvation and life eternall Therefore Christs death had been stronger then Adams though he had restored but one man to life Besides it is certaine and out of question that the good things we have by Christ doe as far excell those things which we lost by Adam as heaven and eternitie exceed terrene and transient blessings For Adam was earthly saith the Apostle Christ heavenly he was naturall this spirituall he ejected us out of an earthly Paradise this hath introduced us into an heavenly Mansion and hath crowned us with eternitie of happinesse Thus I suppose we have sufficiently demonstrated and defended that the fruit of Christs death and resurrection doth appertaine to all and onely to them who repent and by faith adhere to Christ A briefe Introduction to the Controversie of the Eucharist explaining the chiefe Questions that are controverted or not controverted among the Protestants By D. DAVID PARIE Foure generall Remembrances 1. LEt the younger sort remember to discriminate between the questions that concerne the ceremonies and rites of the Supper and questions of doctrine which is the Evangelicall promise annexed to the ceremonie 2. Let them learne also to put difference between questions controverted and not controverted whether of doctrine or of ceremony 3. Let them know that the controversies about the ceremony are of lesse consequence and may for the most part yea should with moderation be decided or agreed upon according to the circumstances of time place and people but alwaies to edification 4. Let them know that there are three chiefe questions of the doctrine of the Supper not controverted and so many controverted to which all others may be easily reduced Of both I will briefly give some hints to young Divines Three uncontroverted Questions concerning the doctrine of the Supper 1. What the Supper of the Lord is All Protestants agree in this that the Lords Supper is a Sacrament of the New Testament instituted by Christ in which bread and wine being taken the true bodie and bloud of Christ is also received so that there is sealed to the faithfull the communion of Christ and of his benefits 2. What be the ends and uses of the Supper instituted by Christ All Protestants consent in this that this receiving confirmes the faith of the promises of grace both because this is the common use of Sacraments as also because Christ said of this Sacrament 1 Cor. 11.26 Doe this in remembrance of mee And This cup is the new covenant in my bloud Therefore they consent in this that the holy Supper is the commemoration of our Lords death untill he come according to the Apostles admonition 3. What is exhibited and received in the Lords Supper In this also the Protestants agree that bread and wine is received by the mouth and bodie the bodie and bloud of our Lord with all his benefits are taken by a faithfull heart I say the Protestant Divines agree in these but as for contentious pratlers they neither agree in these nor in any thing else whose brawlings should not measure mens judgements concerning the consent or controversies of the Protestant Churches The three controverted Questions be these Quest 1. What the union of the signe and thing signified is in the Lords Supper Whether transubstantiation or consubstantiation or else a mysticall relation To these the answer shall be in three Propositions two whereof shall be negative and one affirmative Proposition 1. The signe and the thing are not united by transubstantiation that is by such a mutation which turnes the substance of the signes into the substance of the things the bare accidents remaining Reason 1. From Christs words This is my body He said not Be this or Let this be made my bodie Reas 2. Bread in the Scripture is called bread in the action before and after the action Reas 3. The orthodox Fathers retaine bread in the Supper and when they speak hyperbolically of changing of the bread they will be understood sacramentally as Theodoret Dial. 1. Christ would have those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa est sacramentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who receive the Sacraments not to be intent upon the nature of the things which are seen but